‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﻋﻠﻭﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ‪ ،‬ﺍﻟﻤﺠﻠﹼﺩ ‪ ،34‬ﺍﻟﻌﺩﺩ ‪2007 ،2‬‬

‫ﺸﺭﻁﻴ‪‬ﺔ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ‬

‫"ﺩﺭﺍﺴﺔ ﻓﻘﻬﻴﺔ ﻤﻘﺎﺭﻨﺔ"‬

‫ﻤﺤﻤﺩ ﻋﻭﺍﺩ ﺍﻟﺴﻜﺭ*‬

‫ﻤﻠﺨـﺹ‬
‫ﺍﺘﻔﻕ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ ﻓﺭﺽ ﻋﻴﻥ ﻻ ﻴﺠﻭﺯ ﺘﺭﻜﻬﺎ ﻭﻴﻜﻔﺭ ﺠﺎﺤﺩﻫﺎ‪ ،‬ﻭﺍﺘﻔﻘﻭﺍ ﺃﻴﻀﹰﺎ ﻋﻠﻰ ﺃﻥ ﺍﻟﺠﻤﺎﻋﺔ ﺸﺭﻁ ﻟﺼﺤﺔ‬
‫ﻻ ﻜﺜﻴﺭﺓ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ‪،‬‬
‫ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﻟﻜﻨﻬﻡ ﺍﺨﺘﻠﻔﻭﺍ ﻓﻲ ﻤﻘﺩﺍﺭ ﺍﻟﻌﺩﺩ ﺍﻟﺫﻱ ﻴﺤﻘﻕ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﻗﺩ ﺃﺤﺼﻴﺕ ﺃﻗﻭﺍ ﹰ‬
‫ﺭﺠﺤﺕ ﻤﻨﻬﺎ ﻤﻥ ﺤﻴﺙ ﺍﻷﺼل ﻗﻭل ﺍﻟﻤﺎﻟﻜﻴﺔ ﺍﻟﺫﻱ ﻴﺸﺘﺭﻁ ﺃﻥ ﺘﻜﻭﻥ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ ﻤﻤﻥ ﺘﺘﻘﺭﻯ ﺒﻬﻡ ﻗﺭﻴﺔ ﻭﻴﻜﻭﻥ‬
‫ﻟﻬﻡ ﺴﻭﻕ ﻭﺒﻴﻨﻬﻡ ﺒﻴﻊ ﻭﺸﺭﺍﺀ‪ ،‬ﻓﺈﻥ ﺘﻌﺫﺭ ﺫﻟﻙ ﻓﻴﺅﺨﺫ ﺒﻘﻭل ﺃﺒﻲ ﺤﻨﻴﻔﺔ ﻭﻤﺤﻤﺩ ﻭﻫﻭ ﺠﻭﺍﺯ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ ﺒﺜﻼﺜﺔ ﻏﻴﺭ ﺍﻹﻤﺎﻡ ﻭﻫﺫﺍ‬
‫ﺍﻟﺭﺍﺠﺢ ﻓﻲ ﺃﻗل ﺍﻟﺠﻤﻊ ﻟﻐﺔ‪ ،‬ﻭﻻ ﻴﺸﺘﺭﻁ ﺍﻟﺤﺭﻴﺔ ﻭﺍﻹﻗﺎﻤﺔ ﻓﻴﻤﻥ ﻴﺤﻀﺭ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ ﻓﻴﻌﺘﺒﺭ ﻤﻥ ﻀﻤﻥ ﺍﻟﻌﺩﺩ ﺍﻟﻌﺒﺩ ﻭﺍﻟﻤﺴﺎﻓﺭ‪،‬‬
‫ﻭﺸﺭﻁﻴﺔ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ ﺇﻨﻤﺎ ﺘﺘﺤﻘﻕ ﺇﺫﺍ ﺩﺍﻤﺕ ﺍﻟﺠﻤﺎﻋﺔ ﻤﻥ ﺃﻭل ﺍﻟﺨﻁﺒﺔ ﺇﻟﻰ ﺁﺨﺭ ﺍﻟﺼﻼﺓ ﻓﻲ ﺤﻕ ﺍﻹﻤﺎﻡ ﺨﻼﻓ ﹰﺎ‬
‫ﻟﻠﻤﻘﺘﺩﻱ‪ ،‬ﻷﻥ ﺍﻟﺠﻤﺎﻋﺔ ﺸﺭﻁ ﻟﻼﻨﻌﻘﺎﺩ ﻭﺍﻟﺒﻘﺎﺀ ﺠﻤﻴﻌﺎﹰ‪ ،‬ﻭﺇﺫﺍ ﻟﻡ ﺘﺩﻡ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ ﻭﻓﻕ ﻤﺎ ﺫﻜﺭ ﻓﻌﻨﺩﻫﺎ ﺘﺼﻠﻰ‬
‫ﺍﻟﺠﻤﻌﺔ ﻅﻬﺭﹰﺍ ﻭﻟﻴﺱ ﺠﻤﻌﺔ ﻟﻔﺴﺎﺩ ﺍﻟﺸﺭﻁ‪.‬‬
‫ﺍﻟﻜﻠﻤـﺎﺕ ﺍﻟﺩﺍﻟـﺔ‪ :‬ﺍﻟﺠﻤﺎﻋﺔ‪ ،‬ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﺍﻟﻔﻘﻪ ﺍﻟﻤﻘﺎﺭﻥ‪.‬‬

‫ﺠﻤﻌﺔ؟‬ ‫ﺍﻟﻤﻘﺩﻤــﺔ‬
‫ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﺴﻴﺠﻴﺏ – ﺒﻌﻭﻨﻪ ﺘﻌﺎﻟﻰ – ﻋﻥ ﻫﺫﻩ ﺍﻹﺸﻜﺎﻟﻴﺎﺕ‬
‫ﻻ ﺇﻅﻬﺎﺭ ﺍﻟﺤﻜﻡ‬ ‫ﺍﻟﺘﻲ ﺘﺴﻠﻠﺕ ﺇﻟﻰ ﺃﻓﻀل ﺍﻟﺼﻠﻭﺍﺕ‪ ،‬ﻤﺤﺎﻭ ﹰ‬
‫ﻓﺈﻥ ﺍﻟﻐﺎﻴﺔ ﺍﻷﺴﺎﺴﻴﺔ ﻤﻥ ﺨﻠﻕ ﺍﻹﻨﺴﺎﻥ ﺇﻨﻤﺎ ﻫﻲ ﺍﻟﻌﺒﺎﺩﺓ‬
‫ﺍﻟﺸﺭﻋﻲ ﻤﻥ ﺨﻼل ﺍﻟﺭﺠﻭﻉ ﺇﻟﻰ ﺍﻟﻤﺼﺎﺩﺭ ﻭﺍﻟﻤﺭﺍﺠﻊ ﺍﻟﻔﻘﻬﻴﺔ‪،‬‬ ‫ﻟﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ‪) :‬ﻭﻤﺎ ﺨﻠﻘﺕ ﺍﻟﺠﻥ ﻭﺍﻹﻨﺱ ﺇﻻ ﻟﻴﻌﺒﺩﻭﻥ()‪ (1‬ﻭﻤﻥ‬
‫ﻭﺒﻴﺎﻥ ﺃﻗﻭﺍل ﺍﻟﻔﻘﻬﺎﺀ ﻭﺃﺩﻟﺘﻬﻡ ﻭﻤﻨﺎﻗﺸﺘﻬﺎ‪ ،‬ﺜﻡ ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﺍﻟﻘﻭل‬ ‫ﺃﻫﻡ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﻋﻤﻭﺩ ﺍﻟﺩﻴﻥ ﺍﻟﺼﻼﺓ ﻟﻘﻭﻟﻪ ﻋﺯ ﻤﻥ ﻗﺎﺌل‪) :‬ﺇﻥ‬
‫ﺍﻟﺭﺍﺠﺢ‪ ،‬ﻤﺘﺒﻌﹰﺎ ﺍﻷﺼﻭل ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻤﻨﻬﺠﻴﺔ ﻤﻥ ﺤﻴﺙ ﺘﻭﺜﻴﻕ‬ ‫ﺍﻟﺼﻼﺓ ﻜﺎﻨﺕ ﻋﻠﻰ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻜﺘﺎﺒ ﹰﺎ ﻤﻭﻗﻭﺘ ﹰﺎ()‪ ،(2‬ﻭﺃﻓﻀل‬
‫ﺍﻵﻴﺎﺕ ﻭﺘﺨﺭﻴﺞ ﺍﻷﺤﺎﺩﻴﺙ ﻭﺍﻵﺜﺎﺭ ﻤﻥ ﻤﻅﺎﻨﻬﺎ ﻭﻨﺴﺒﺔ ﺍﻷﻗﻭﺍل‬
‫ﺍﻟﺼﻠﻭﺍﺕ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ ﺤﻴﺙ ﻗﺎل ﺠل ﺸﺄﻨﻪ‪) :‬ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﺫﻴﻥ‬
‫ﻷﺼﺤﺎﺒﻬﺎ ﻤﻥ ﻜﺘﺒﻬﻡ ﺍﻟﻤﻌﺘﻤﺩﺓ ﻓﻲ ﺍﻟﻤﺫﻫﺏ‪ ،‬ﻭﻗﺩ ﺁﺜﺭﺕ ﺘﻘﺴﻴﻡ‬ ‫ﺁﻤﻨﻭﺍ ﺇﺫﺍ ﻨﻭﺩﻱ ﻟﻠﺼﻼﺓ ﻤﻥ ﻴﻭﻡ ﺍﻟﺠﻤﻌﺔ ﻓﺎﺴﻌﻭﺍ ﺇﻟﻰ ﺫﻜﺭ ﺍﷲ‬
‫ﻫﺫﺍ ﺍﻟﺒﺤﺙ ﺇﻟﻰ ﻤﺎ ﻴﻠﻲ‪:‬‬
‫ﻭﺫﺭﻭﺍ ﺍﻟﺒﻴﻊ( )‪ .(3‬ﻭﺼﻼﺓ ﻫﺫﺍ ﺸﺄﻨﻬﺎ ﻤﻥ ﺍﻟﺨﺼﻭﺼﻴﺔ ﺠﻌﻠﺕ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل‪ :‬ﺘﻌﺭﻴﻑ ﺍﻟﺠﻤﻌﺔ ﻭﺤﻜﻡ ﺼﻼﺘﻬﺎ‪.‬‬
‫ﻼ ﻓﻲ ﻜﺘﺒﻬﻡ‪ ،‬ﻤﺘﻁﺭﻗﻴﻥ ﻟﺠﻤﻴﻊ‬ ‫ﺍﻟﻔﻘﻬﺎﺀ ﻴﻔﺭﺩﻭﺍ ﻟﻬﺎ ﺒﺤﺜﹰﺎ ﻤﺴﺘﻘ ﹰ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ‪ :‬ﺤﻜﻡ ﺍﻟﺠﻤﺎﻋﺔ ﻟﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ‪.‬‬ ‫ﻤﺴﺎﺌﻠﻬﺎ ﻭﻜﺎﻓﺔ ﺃﺤﻜﺎﻤﻬﺎ‪ ،‬ﻭﻜﺎﻥ ﻤﻥ ﺍﻟﻤﺴﺎﺌل ﺍﻟﻤﻬﻤﺔ "ﺸﺭﻁﻴﺔ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ‪ :‬ﻤﻘﺩﺍﺭ ﺍﻟﻌﺩﺩ ﺍﻟﺫﻱ ﻴﺤﻘﻕ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺍﻟﺠﻤﻌﺔ‪.‬‬
‫ﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ" – ﻤﻭﻀﻭﻉ ﺍﻟﺒﺤﺙ – ﺭﻏﻡ ﺃﻥ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺭﺍﺒﻊ‪ :‬ﺼﻔﺔ ﻋﺩﺩ ﻤﻥ ﺘﻨﻌﻘﺩ ﺒﻬﻡ ﺍﻟﺠﻤﻌﺔ‪.‬‬
‫ﺍﻟﻔﻘﻬﺎﺀ ﺠﻤﻴﻌﹰﺎ ﺍﺘﻔﻘﻭﺍ ﻋﻠﻰ ﺸﺭﻁﻴﺘﻬﺎ ﺇﻻ ﺃﻨﻬﻡ ﺍﺨﺘﻠﻔﻭﺍ ﺍﺨﺘﻼﻓﹰﺎ ﻗﺩ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺨﺎﻤﺱ‪ :‬ﺒﻘﺎﺀ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺍﻟﺠﻤﻌﺔ‪.‬‬ ‫ﻴﻜﻭﻥ ﻏﻴﺭ ﻤﺴﺒﻭﻕ ﻤﻥ ﺤﻴﺙ ﻜﺜﺭﺓ ﺍﻷﻗﻭﺍل ﺍﻟﺘﻲ ﻭﺼل ﻋﺩﺩﻫﺎ‬
‫ﺇﻟﻰ ﺨﻤﺴﺔ ﻋﺸﺭ ﻗﻭﻻﹰ‪ ،‬ﻭﺴﺭﻯ ﺍﻟﺨﻼﻑ ﺃﻴﻀ ﹰﺎ ﺇﻟﻰ ﺼﻔﺔ ﻋﺩﺩ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻷﻭل‬ ‫ﻤﻥ ﺘﻨﻌﻘﺩ ﺒﻬﻡ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﻤﺩﻯ ﺍﺸﺘﺭﺍﻁ ﺍﻟﺤﺭﻴﺔ ﻭﺍﻹﻗﺎﻤﺔ‪ ،‬ﻭﻜﺫﻟﻙ‬
‫ﺘﻌﺭﻴﻑ ﺍﻟﺠﻤﻌﺔ ﻭﺤﻜﻡ ﺼﻼﺘﻬﺎ‬ ‫ﻭﺼل ﺍﻟﺨﻼﻑ ﺇﻟﻰ ﻤﺴﺄﻟﺔ ﺒﻘﺎﺀ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺍﻟﺠﻤﻌﺔ ﻤﻥ ﺤﻴﺙ‬
‫ﻭﻓﻴﻪ ﻤﺎ ﻴﻠﻲ‪:‬‬ ‫ﺍﻋﺘﺒﺎﺭ ﺍﻟﺤﻀﻭﺭ‪ ،‬ﻓﻬل ﻴﻜﻭﻥ ﻤﻥ ﺃﻭل ﺍﻟﺨﻁﺒﺔ؟ ﻭﻤﺎﺫﺍ ﻟﻭ ﺠﺎﺀﺕ‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺘﻌﺭﻴﻑ ﻴﻭﻡ ﺍﻟﺠﻤﻌﺔ‪:‬‬
‫ﺍﻟﺠﻤﺎﻋﺔ ﺒﻌﺩ ﺍﻟﺨﻁﺒﺔ ﺃﻭ ﺃﺜﻨﺎﺀ ﺍﻟﺼﻼﺓ؟ ﻓﻬل ﺘﺼﻠﻰ ﻅﻬﺭﹰﺍ ﺃﻡ‬
‫ﻫﻭ ﺍﺴﻡ ﺇﺴﻼﻤﻲ ﻟﻠﻴﻭﻡ ﻟﻡ ﻴﻜﻥ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ‪ ،‬ﻭﻜﺎﻥ ﻴﺴﻤﻰ‬
‫ﻫﺫﺍ ﺍﻟﻴﻭﻡ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ ﺒﻴﻭﻡ "ﺍﻟﻌﺭﻭﺒﺔ" ﺃﻱ ﺍﻟﻤﺒﻴﻥ ﺍﻟﻤﻌﻅﻡ‪،‬‬ ‫* ﻗﺴﻡ ﺍﻟﻔﻘﻪ ﻭﺃﺼﻭﻟﻪ‪ ،‬ﻜﻠﻴﺔ ﺍﻟﺸﺭﻴﻌﺔ‪ ،‬ﺍﻟﺠﺎﻤﻌﺔ ﺍﻷﺭﺩﻨﻴﺔ‪ .‬ﺘﺎﺭﻴﺦ ﺍﺴﺘﻼﻡ‬
‫ﻓﺴﻤﻲ ﻓﻲ ﺍﻹﺴﻼﻡ ﺒﻴﻭﻡ "ﺍﻟﺠﻤﻌﺔ")‪.(4‬‬ ‫ﺍﻟﺒﺤﺙ ‪ ،2005/10/9‬ﻭﺘﺎﺭﻴﺦ ﻗﺒﻭﻟﻪ ‪.2006/8/16‬‬

‫© ‪ 2007‬ﻋﻤﺎﺩﺓ ﺍﻟﺒﺤﺚ ﺍﻟﻌﻠﻤﻲ‪ /‬ﺍﳉﺎﻣﻌﺔ ﺍﻷﺭﺩﻧﻴﺔ‪ .‬ﲨﻴﻊ ﺍﳊﻘﻮﻕ ﳏﻔﻮﻇﺔ‪.‬‬ ‫‪- 449 -‬‬
‫ﻤﺤﻤﺩ ﻋﻭﺍﺩ ﺍﻟﺴﻜﺭ‬
‫ﻓﺭﻀﹰﺎ ﻟﻠﺼﻼﺓ‪ ،‬ﻭﻷﻥ ﺫﻜﺭ ﺍﷲ ﻴﺘﻨﺎﻭل ﺍﻟﺼﻼﺓ ﻭﻴﺘﻨﺎﻭل ﺍﻟﺨﻁﺒﺔ‬
‫ﻤﻥ ﺤﻴﺙ ﺃﻥ ﻜل ﻭﺍﺤﺩ ﻤﻨﻬﻤﺎ ﺫﻜﺭ ﷲ ﺘﻌﺎﻟﻰ)‪.(13‬‬
‫ﺏ‪ -‬ﻤﻥ ﺍﻟﺴﻨﺔ‪:‬‬
‫‪ -1‬ﻗﻭﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪":‬ﻋﻠﻰ ﻜل ﻤﺤﺘﻠﻡ ﺭﻭﺍﺡ‬
‫ﺍﻟﺠﻤﻌﺔ")‪.(14‬‬
‫‪ -2‬ﻗﻭﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪":‬ﻤﻥ ﺘﺭﻙ ﺜﻼﺙ ﺠﻤﻊ ﺘﻬﺎﻭﻨﹰﺎ ﺒﻬﺎ‬
‫ﻁﺒﻊ ﺍﷲ ﻋﻠﻰ ﻗﻠﺒﻪ")‪.(15‬‬
‫‪ -3‬ﻗﻭﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪":‬ﻤﻥ ﺘﺭﻙ ﺍﻟﺠﻤﻌﺔ ﺜﻼﺜﹰﺎ ﻤﻥ‬
‫ﻏﻴﺭ ﻋﺫﺭ ﻓﻬﻭ ﻤﻨﺎﻓﻕ")‪.(16‬‬
‫ﻼ‬
‫‪ -4‬ﻗﻭﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪":‬ﻟﻘﺩ ﻫﻤﻤﺕ ﺃﻥ ﺁﻤﺭ ﺭﺠ ﹰ‬
‫ﻓﻴﺼﻠﻲ ﺒﺎﻟﻨﺎﺱ ﺜﻡ ﺃﺤﺭﻕ ﻋﻠﻰ ﺭﺠﺎل ﻴﺘﺨﻠﻔﻭﻥ ﻋﻥ ﺍﻟﺠﻤﻌﺔ‬
‫ﺒﻴﻭﺘﻬﻡ")‪.(17‬‬
‫‪ -5‬ﻗﻭﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪":‬ﻟﻴﻨﺘﻬﻴﻥ ﺃﻗﻭﺍﻡ ﻋﻥ ﻭﺩﻋﻬﻡ‬
‫ﺍﻟﺠﻤﻌﺎﺕ ﺃﻭ ﻟﻴﺨﺘﻤﻥ ﺍﷲ ﻋﻠﻰ ﻗﻠﻭﺒﻬﻡ ﺜﻡ ﻟﻴﻜﻭﻨﻥ ﻤﻥ‬
‫ﺍﻟﻐﺎﻓﻠﻴﻥ")‪.(18‬‬
‫‪ -6‬ﻗﻭﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪":‬ﺍﻟﺠﻤﻌﺔ ﺤﻕ ﻭﺍﺠﺏ ﻋﻠﻰ ﻜل‬
‫ﻤﺴﻠﻡ ﻓﻲ ﺠﻤﺎﻋﺔ ﺇﻻ ﺃﺭﺒﻌﺔ‪ :‬ﻋﺒﺩ ﻤﻤﻠﻭﻙ‪ ،‬ﺃﻭ ﺍﻤﺭﺃﺓ‪ ،‬ﺃﻭ‬
‫ﺼﺒﻲ ﺃﻭ ﻤﺭﻴﺽ")‪.(19‬‬
‫‪ -7‬ﻗﻭﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪":‬ﻭﺃﻋﻠﻤﻭﺍ ﺃﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻗﺩ‬
‫ﺍﻓﺘﺭﺽ ﻋﻠﻴﻜﻡ ﺍﻟﺠﻤﻌﺔ ﻓﻲ ﻤﻘﺎﻤﻲ ﻫﺫﺍ‪ ،‬ﻓﻲ ﻴﻭﻤﻲ ﻫﺫﺍ ﻓﻲ‬
‫ﺸﻬﺭﻱ ﻫﺫﺍ‪ ،‬ﻤﻥ ﻋﺎﻤﻲ ﻫﺫﺍ‪ ،‬ﻓﻤﻥ ﺘﺭﻜﻬﺎ ﻓﻲ ﺤﻴﺎﺘﻲ ﺃﻭ ﺒﻌﺩ‬
‫ﻤﻤﺎﺘﻲ ﻭﻟﻪ ﺇﻤﺎﻡ ﻋﺎﺩل ﺃﻭ ﺠﺎﺌﺭ ﺍﺴﺘﺨﻔﺎﻓﹰﺎ ﺒﻬﺎ ﻭﺠﺤﻭﺩﹰﺍ ﻟﻬﺎ‬
‫ﻓﻼ ﺠﻤﻊ ﺍﷲ ﺸﻤﻠﻪ ﻭﻻ ﺒﺎﺭﻙ ﻟﻪ ﻓﻲ ﺃﻤﺭﻩ؛ ﺃﻻ ﻭﻻ ﺼﻼﺓ‬
‫ﻟﻪ‪ ،‬ﺃﻻ ﻭﻻ ﺯﻜﺎﺓ ﻟﻪ‪ ،‬ﺃﻻ ﻭﻻ ﺤﺞ ﻟﻪ‪ ،‬ﺃﻻ ﻭﻻ ﺼﻭﻡ ﻟﻪ‬
‫ﻭﺍﻷﻤﺭ ﻟﻪ ﺤﺘﻰ ﻴﺘﻭﺏ ﻓﺈﻥ ﺘﺎﺏ ﺘﺎﺏ ﺍﷲ ﻋﻠﻴﻪ")‪.(20‬‬
‫ﻭﺠﻪ ﺍﻟﺩﻻﻟﺔ ﻤﻥ ﺍﻷﺤﺎﺩﻴﺙ‪ :‬ﺃﻥ ﻤﺜل ﻫﺫﺍ ﺍﻟﻭﻋﻴﺩ ﺍﻟﺫﻱ‬
‫ﻨﻁﻘﺕ ﺒﻪ ﻻ ﻴﻠﺤﻕ ﺇﻻ ﺒﺘﺭﻙ ﺍﻟﻔﺭﺽ)‪.(21‬‬
‫ﺃﺠﻤﻊ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ ﻓﺭﺽ ﻋﻴﻥ ﻭﻻ ﻴﺠﻭﺯ‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻨﻲ‬
‫ﺤﻜﻡ ﺍﻟﺠﻤﺎﻋﺔ ﻟﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ‬
‫ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪) :‬ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﺫﻴﻥ ﺁﻤﻨﻭﺍ ﺇﺫﺍ ﻨﻭﺩﻱ ﻟﻠﺼﻼﺓ ﻤﻥ‬
‫ﺍﺘﻔﻕ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻥ ﺍﻟﺠﻤﺎﻋﺔ ﺸﺭﻁ ﻟﺼﺤﺔ ﺼﻼﺓ‬
‫ﺍﻟﺠﻤﻌﺔ)‪ ،(22‬ﻟﻤﺎ ﻴﻠﻲ‪:‬‬
‫ﺃ‪ -‬ﻷﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻟﻡ ﻴﺅﺩ ﺍﻟﺠﻤﻌﺔ ﺇﻻ ﺒﺠﻤﺎﻋﺔ‬
‫ﻭﻜﺫﻟﻙ ﺍﻟﺨﻠﻔﺎﺀ ﺍﻟﺭﺍﺸﺩﻭﻥ ﻤﻥ ﺒﻌﺩﻩ‪ ،‬ﻭﻟﻬﺫﺍ ﻓﻼ ﺘﺼﺢ ﺒﺎﻟﻌﺩﺩ‬
‫ﻓﺭﺍﺩﻯ ﺇﺫ ﻟﻡ ﻴﻨﻘل ﻓﻌﻠﻬﺎ ﻜﺫﻟﻙ‪ ،‬ﻭﻋﻠﻴﻪ ﺇﺠﻤﺎﻉ ﺍﻟﻌﻠﻤﺎﺀ)‪.(23‬‬
‫ﺏ‪ -‬ﻷﻥ ﺘﺭﻙ ﺍﻟﻅﻬﺭ ﺜﺒﺕ ﺒﻬﺫﺍ ﺍﻟﺸﺭﻁ ﻟﺫﺍ ﻓﻼ ﺘﺼﺢ ﺍﻟﺠﻤﻌﺔ‬
‫ﻤﻥ ﻤﻨﻔﺭﺩ ﻭﻻ ﺒﺩ ﻓﻴﻬﺎ ﻤﻥ ﻋﺩﺩ ﻴﺤﻘﻕ ﺍﻟﺠﻤﺎﻋﺔ)‪.(24‬‬
‫ﺝ‪ -‬ﻷﻥ ﻫﺫﻩ ﺍﻟﺼﻼﺓ ﺘﺴﻤﻰ ﺠﻤﻌﺔ ﻓﻼ ﺒﺩ ﻤﻥ ﻟﺯﻭﻡ ﻤﻌﻨﻰ‬
‫ﺍﻟﺠﻤﻌﺔ ﻓﻴﻬﺎ ﻭﻫﻭ ﺍﻻﺠﺘﻤﺎﻉ‪ ،‬ﺍﻋﺘﺒﺎﺭﹰﺍ ﻟﻠﻤﻌﻨﻰ ﺍﻟﺫﻱ ﺃﺨﺫ‬
‫‪- 450 -‬‬
‫ﺸﺭﻁﻴ‪‬ﺔ ﺍﻟﺠﻤﺎﻋﺔ ‪...‬‬
‫ﺜﺎﻨﻴ ﹰﺎ‪ :‬ﺘﻌﺭﻴﻑ ﺍﻟﺠﻤﻌﺔ ‪:‬‬
‫ﺃ‪ -‬ﻓﻲ ﺍﻟﻠﻐﺔ‪ :‬ﺘﻀﺎﻡ ﺍﻟﺸﻲﺀ ﻭﺘﻘﺭﻴﺏ ﺒﻌﻀﻪ ﻤﻥ ﺒﻌﺽ‪،‬‬
‫ﻭﺴﻤﻴﺕ ﺠﻤﻌﺔ ﻻﺠﺘﻤﺎﻉ ﺍﻟﻨﺎﺱ ﻓﻲ ﻫﺫﺍ ﺍﻟﻴﻭﻡ ﻟﻠﺼﻼﺓ)‪.(5‬‬
‫ﺏ‪ -‬ﻓﻲ ﺍﻻﺼﻁﻼﺡ‪ :‬ﻫﻲ ﺼﻼﺓ ﻅﻬﺭ ﻴﻭﻡ ﺍﻟﺠﻤﻌﺔ ﻭﻻ ﻴﺠﻭﺯ‬
‫ﺃﻥ ﺘﺼﻠﻰ ﺇﻻ ﺒﻌﺩ ﺍﻟﺯﻭﺍل ﻋﻨﺩ ﺠﻤﻬﻭﺭ ﺍﻟﻔﻘﻬﺎﺀ)‪ (6‬ﻭﺁﺨﺭ‬
‫ﻭﻗﺘﻬﺎ ﻫﻭ ﺁﺨﺭ ﻭﻗﺕ ﺍﻟﻅﻬﺭ ﻓﻲ ﺴﺎﺌﺭ ﺍﻷﻴﺎﻡ‪ ،‬ﺃﻱ ﺩﺨﻭل‬
‫ﻭﻗﺕ ﺍﻟﻌﺼﺭ)‪.(7‬‬
‫ﺜﺎﻟﺜ ﹰﺎ‪ :‬ﻭﻗﺕ ﻓﺭﻀﻴﺘﻬﺎ)‪:(8‬‬
‫ﻓﺭﻀﺕ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ ﻭﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﻲ‬
‫ﻤﻜﺔ ﻭﻟﻜﻨﻪ ﻟﻡ ﻴﺼﻠﻬﺎ ﺤﻴﻨﺌﺫ‪ ،‬ﻭﺴﺒﺏ ﺫﻟﻙ ﻴﻌﻭﺩ ﺇﻟﻰ‪:‬‬
‫ﺃ‪ -‬ﺇﻤﺎ ﻷﻨﻪ ﻟﻡ ﻴﻜﺘﻤل ﻋﺩﺩﻫﺎ ﻋﻨﺩﻩ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪.‬‬
‫ﺏ‪ -‬ﺃﻭ ﻷﻥ ﻤﻥ ﺸﻌﺎﺭﻫﺎ ﺍﻹﻅﻬﺎﺭ ﻭﻜﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬
‫ﻓﻲ ﻤﻜﺔ ﻤﺴﺘﺨﻔﻴﹰﺎ‪.‬‬
‫ﺭﺍﺒﻌ ﹰﺎ‪ :‬ﺴﺒﺏ ﺍﻟﺘﺴﻤﻴﺔ‪:‬‬
‫)‪(9‬‬
‫ﺴﻤﻴﺕ ﺒﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ ﻟﻤﺎ ﻴﻠﻲ ‪:‬‬
‫ﺃ‪ -‬ﻻﺠﺘﻤﺎﻉ ﺍﻟﻨﺎﺱ ﻟﻬﺎ‪.‬‬
‫ﺏ‪ -‬ﻟﻤﺎ ﺠﻤﻊ ﻟﻴﻭﻤﻬﺎ ﻤﻥ ﺍﻟﺨﻴﺭ‪.‬‬
‫ﺝ‪ -‬ﻷﻥ ﻫﺫﺍ ﺍﻟﻴﻭﻡ ﺠﻤﻊ ﻓﻴﻪ ﺨﻠﻕ ﺁﺩﻡ‪ ،‬ﻭﻗﻴل ﻻﺠﺘﻤﺎﻋﻪ ﻓﻴﻪ ﻤﻊ‬
‫ﺤﻭﺍﺀ ﻓﻲ ﺍﻷﺭﺽ‪.‬‬
‫ﻭﺍﻟﺭﺍﺒﻁﺔ ﻭﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﺴﺒﺏ ﺍﻟﺘﺴﻤﻴﺔ ﻭﻟﻔﻅ ﺍﻟﺠﻤﻌﺔ ﻫﻭ‬
‫ﻤﻁﻠﻕ ﺍﻻﺠﺘﻤﺎﻉ ﺴﻭﺍﺀ ﺃﻜﺎﻥ ﺫﻟﻙ ﻟﻠﻨﺎﺱ ﺃﻡ ﻟﻠﺨﻴﺭ ﺃﻡ ﻟﻠﺨﻠﻕ‪،‬‬
‫ﻓﺴﻤﻴﺕ ﺒﺫﻟﻙ ﺇﺫﻥ ﻻﺠﺘﻤﺎﻉ ﺍﻟﻨﺎﺱ ﻟﻬﺎ ﻭﻷﻓﻀﻠﻴﺔ ﺍﻟﺼﻼﺓ‬
‫ﻭﺨﻴﺭﻴﺔ ﺍﻟﻴﻭﻡ‪.‬‬
‫ﺨﺎﻤﺴ ﹰﺎ‪ :‬ﺤﻜﻡ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ‪:‬‬
‫ﺘﺭﻜﻬﺎ ﻭﻴﻜﻔﺭ ﺠﺎﺤﺩﻫﺎ)‪ ،(10‬ﻭﺃﺩﻟﺔ ﺫﻟﻙ ﻤﺎ ﻴﻠﻲ‪:‬‬
‫ﺃ‪ -‬ﻤﻥ ﺍﻟﻘﺭﺁﻥ‪:‬‬
‫ﻴﻭﻡ ﺍﻟﺠﻤﻌﺔ ﻓﺎﺴﻌﻭﺍ ﺇﻟﻰ ﺫﻜﺭ ﺍﷲ ﻭﺫﺭﻭﺍ ﺍﻟﺒﻴﻊ()‪. (11‬‬
‫ﻭﺠﻪ ﺍﻟﺩﻻﻟﺔ‪ :‬ﺃﻥ ﺍﷲ ﺃﻤﺭ ﺒﺎﻟﺴﻌﻲ ﻭﻴﻘﺘﻀﻲ ﺍﻷﻤﺭ ﺍﻟﻭﺠﻭﺏ؛‬
‫ﺇﺫ ﻻ ﻴﺠﺏ ﺍﻟﺴﻌﻲ ﺇﻻ ﺇﻟﻰ ﺍﻟﻭﺍﺠﺏ‪ ،‬ﻭﻨﻬﻰ ﻋﻥ ﺍﻟﺒﻴﻊ ﻟﺌﻼ‬
‫ﻴﻨﺸﻐل ﺒﻪ ﻋﻨﻬﺎ‪ ،‬ﻓﻠﻭ ﻟﻡ ﺘﻜﻥ ﻭﺍﺠﺒﺔ ﻟﻤﺎ ﻨﻬﻰ ﻋﻥ ﺍﻟﺒﻴﻊ ﻤﻥ‬
‫ﺃﺠﻠﻬﺎ)‪.(12‬‬
‫ﻭﻗﻴل"‪ ...‬ﺃﻥ ﺫﻜﺭ ﺍﷲ‪ "...‬ﻟﻴﺱ ﻓﻘﻁ ﻫﻭ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ‪،‬‬
‫ﻭﺇﻨﻤﺎ ﺍﻟﺨﻁﺒﺔ ﺃﻴﻀﺎﹰ‪ ،‬ﻭﻜل ﺫﻟﻙ ﺤﺠﺔ‪ ،‬ﻷﻥ ﺍﻟﺴﻌﻲ ﺇﻟﻰ ﺍﻟﺨﻁﺒﺔ‬
‫ﺇﻨﻤﺎ ﻴﺠﺏ ﻷﺠل ﺍﻟﺼﻼﺓ‪ ،‬ﺒﺩﻟﻴل ﺃﻥ ﻤﻥ ﺴﻘﻁﺕ ﻋﻨﻪ ﻟﻡ ﻴﺠﺏ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻌﻲ ﺇﻟﻰ ﺍﻟﺨﻁﺒﺔ ﻓﻜﺎﻥ ﻓﺭﺽ ﺍﻟﺴﻌﻲ ﺇﻟﻰ ﺍﻟﺨﻁﺒﺔ‬

‫ﻓﻲ ﻗﻭل‪ ،‬ﻭﺍﺨﺘﺎﺭﻩ ﺍﺒﻥ ﺍﻟﻤﻨﺫﺭ()‪.(34‬‬
‫ﺩ‪ -‬ﻷﻨﻪ ﻴﻭﻡ ﻴﺠﺘﻤﻊ ﻓﻴﻪ ﺍﻟﻨﺎﺱ ﻟﻠﺼﻼﺓ ﺍﺴﻤﹰﺎ ﻤﺄﺨﻭﺫَﺍﹰ ﻤﻥ ﺍﻟﺠﻤﻊ‪،‬‬
‫ﺍﻷﺩﻟﺔ ﻭﺍﻟﻤﻨﺎﻗﺸﺔ‬
‫)‪(35‬‬
‫ﺃ‪ -‬ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪) :‬ﻓﺎﺴﻌﻭﺍ ﺇﻟﻰ ﺫﻜﺭ ﺍﷲ( ‪.‬‬
‫ﻭﺠﻪ ﺍﻟﺩﻻﻟﺔ ﻤﻥ ﺠﻬﺘﻴﻥ‪:‬‬
‫ﺍﻷﻭﻟﻰ‪ :‬ﺃﻥ ﻤﺩﻟﻭل ﺼﻴﻐﺔ ﺍﻟﺠﻤﻊ "ﻓﺎﺴﻌﻭﺍ" ﻫﻭ ﻁﻠﺏ‬
‫ﺍﻟﺤﻀﻭﺭ ﻤﻌﻠﻘﹰﺎ ﺒﻠﻔﻅ ﺍﻟﺠﻤﻊ ﻭﻫﻭ ﺍﻟﻭﺍﻭ ﺇﻟﻰ ﺫﻜﺭ ﻴﺴﺘﻠﺯﻡ ﺫﺍﻜﺭﺍﹰ‪،‬‬
‫ﻓﻠﺯﻡ ﺍﻟﺸﺭﻁ ﺠﻤﻌﺎﹰ‪ ،‬ﻭﻫﻭ ﻤﺴﻤﻰ ﻟﻔﻅ ﺍﻟﺠﻤﻊ ﻤﻊ ﺍﻹﻤﺎﻡ ﻭﻫﻭ‬
‫ﺍﻟﻤﻁﻠﻭﺏ)‪.(36‬‬
‫ﺍﻟﺜﺎﻨﻴﺔ‪ :‬ﺃﻥ ﺍﻟﺨﻁﺎﺏ ﻭﺭﺩ ﻟﻠﺠﻤﻊ ﻭﺍﻟﺠﻤﻊ ﺍﻟﺼﺤﻴﺢ ﻫﻭ‬
‫ﺍﻟﺜﻼﺙ ﻷﻨﻪ ﺠﻤﻊ ﺘﺴﻤﻴﺔ ﻭﻤﻌﻨﻰ)‪.(37‬‬
‫ﻭﻴﻌﺘﺭﺽ ﻋﻠﻰ ﺫﻟﻙ‪ :‬ﺒﺄﻥ ﻭﺠﻭﺩ ﺍﺜﻨﻴﻥ ﻤﻊ ﺍﻹﻤﺎﻡ ﻴﻌﺘﺒﺭ‬
‫ﺜﻼﺜﺔ ﻭﻫﻭ ﺠﻤﻊ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﺇﺫﻥ ﺘﺸﺘﺭﻁﻭﻥ ﺜﻼﺜﺔ ﻤﻊ ﺍﻹﻤﺎﻡ)‪(38‬؟‬
‫ﻭﻴﺠﺎﺏ ﻋﻨﻪ‪ :‬ﺒﺄﻥ ﺍﻟﺠﻤﺎﻋﺔ ﺸﺭﻁ ﻋﻠﻰ ﺤﺩﻩ ﻭﻜﺫﻟﻙ ﺍﻹﻤﺎﻡ‪،‬‬
‫ﻟﻬﺫﺍ ﻻ ﻴﻌﺘﺒﺭ ﺍﻹﻤﺎﻡ ﻤﻥ ﺍﻟﺠﻤﺎﻋﺔ‪ ،‬ﻭﺫﻟﻙ ﻷﻥ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‬
‫"ﻓﺎﺴﻌﻭﺍ" ﻴﻘﺘﻀﻲ ﺜﻼﺜﺔ‪ ،‬ﻭﻗﻭﻟﻪ "ﺇﻟﻰ ﺫﻜﺭ ﺍﷲ" ﻴﻘﺘﻀﻲ ﺫﺍﻜﺭﺍﹰ‪،‬‬
‫ﻭﻫﻭ ﺍﻹﻤﺎﻡ ﻓﺫﻟﻙ ﺃﺭﺒﻌﺔ)‪.(39‬‬
‫ﺏ‪ -‬ﻤﺎ ﺭﻭﻱ ﻋﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻗﻭﻟﻪ"ﺍﻟﺠﻤﻌﺔ‬
‫ﻭﺍﺠﺒﺔ ﻋﻠﻰ ﻜل ﻗﺭﻴﺔ ﻭﺇﻥ ﻟﻡ ﻴﻜﻥ ﻓﻴﻬﺎ ﺇﻻ ﺃﺭﺒﻌﺔ")‪.(40‬‬
‫ﻭﺠﻪ ﺍﻟﺩﻻﻟﺔ‪ :‬ﺃﻥ ﺍﻷﺭﺒﻌﺔ ﺠﻤﺎﻋﺔ ﻓﺎﺸﺒﻬﻭﺍ ﺍﻷﺭﺒﻌﻴﻥ)‪.(41‬‬
‫ﻭﻴﻌﺘﺭﺽ ﻋﻠﻰ ﻫﺫﺍ ﻤﻥ ﻭﺠﻬﻴﻥ‪:‬‬
‫)‪(42‬‬
‫ﺍﻷﻭل‪ :‬ﺃﻨﻪ ﺤﺩﻴﺙ ﻀﻌﻴﻑ ﻓﻼ ﻴﺠﻭﺯ ﺍﻻﺤﺘﺠﺎﺝ ﺒﻪ ‪.‬‬
‫ﺍﻟﺜﺎﻨﻲ‪ :‬ﺃﻥ ﺍﻹﻤﺎﻡ ﺃﺒﻭ ﺤﻨﻴﻔﺔ ﺃﻭل ﻤﻥ ﻴﺨﺎﻟﻑ ﻫﺫﺍ ﺍﻟﺨﺒﺭ‪،‬‬
‫ﻷﻨﻪ ﻻ ﻴﺭﻯ ﺍﻟﺠﻤﻌﺔ ﻓﻲ ﺍﻟﻘﺭﻯ ﻭﻟﻜﻥ ﻓﻲ ﺍﻷﻤﺼﺎﺭ ﻓﻘﻁ)‪.(43‬‬
‫ﺝ‪ -‬ﺃﻥ ﺍﻟﺠﻤﻌﺔ ﻤﺒﻨﻴﺔ ﻋﻠﻰ ﻤﻌﻨﻰ ﺍﻻﺠﺘﻤﺎﻉ ﻟﻤﺎ ﺫﻜﺭ ﺃﻥ‬
‫ﺍﻟﺠﻤﻌﺔ ﻤﺸﺘﻘﺔ ﻤﻥ ﺍﻟﺠﻤﺎﻋﺔ ﻭﻓﻲ ﺍﻟﺠﻤﺎﻋﺔ ﺍﺠﺘﻤﺎﻉ ﻻ‬
‫ﻤﺤﺎﻟﺔ)‪.(44‬‬
‫ﻭﻴﻌﺘﺭﺽ‪ :‬ﺃﻥ ﻓﻲ ﺍﻟﻤﺜﻨﻰ ﻤﻌﻨﻰ ﺍﻻﺠﺘﻤﺎﻉ ﻭﻫﻭ ﻤﻨﺒﺊ ﻋﻨﻪ؛‬
‫)‪(45‬‬
‫ﻷﻥ ﻓﻴﻪ ﺍﺠﺘﻤﺎﻉ ﻭﺍﺤﺩ ﺒﺂﺨﺭ ﻓﻠﻤﺎﺫﺍ ﻻ ﺘﺼﺢ ﺒﺎﺜﻨﻴﻥ؟‬
‫ﻭﻴﺠﺎﺏ ﻋﻨﻪ‪ :‬ﺃﻨﻨﺎ ﻟﻭ ﺴﻠﻤﻨﺎ ﺃﻥ ﺍﻟﺠﻤﻌﺔ ﺘﻨﺒﺊ ﻋﻥ ﺍﻻﺠﺘﻤﺎﻉ‬
‫ﻭﻫﻭ ﻤﺘﺤﻘﻕ ﻓﻲ ﺍﻟﻤﺜﻨﻰ‪ ،‬ﻟﻜﻥ ﺍﻟﻤﺘﺤﻘﻕ ﻜﻭﻥ ﺍﻟﺸﺭﻁ ﻤﻁﻠﻕ‬
‫ﺍﻟﺠﻤﺎﻋﺔ ﻭﺃﻥ ﺍﻟﺠﻤﻊ ﺍﻟﺼﺤﻴﺢ ﺇﻨﻤﺎ ﻫﻭ ﺍﻟﺜﻼﺙ ﻟﻜﻭﻨﻪ ﺠﻤﻌ ﹰﺎ‬
‫ﺘﺴﻤﻴﺔ ﻭﻤﻌﻨﻰ)‪.(46‬‬
‫ﻭﻴﻌﺘﺭﺽ‪ :‬ﺃﻥ ﺍﻟﻤﺴﻤﻰ ﺒﺎﻟﺠﻤﻊ ﻟﻴﺱ ﻫﻭ ﺍﻟﺜﻼﺙ ﺒل ﺍﻟﻠﻔﻅ‬
‫ﺍﻟﺩﺍل ﻋﻠﻴﻬﺎ)‪.(47‬‬
‫ﻭﻴﺠﺎﺏ‪ :‬ﺃﻥ ﻫﺫﺍ ﻤﻤﻨﻭﻉ ﻷﻥ ﺍﻟﻤﺭﺍﺩ ﺒﺎﻟﺘﺴﻤﻴﺔ ﺍﻹﻁﻼﻕ)‪.(48‬‬
‫ﺩ‪ -‬ﺃﻥ ﺍﻟﺠﻤﻊ ﺍﻟﻤﻁﻠﻕ ﺸﺭﻁ ﺍﻨﻌﻘﺎﺩ ﺍﻟﺠﻤﻌﺔ ﻓﻲ ﺤﻕ ﻜل‬
‫ﻭﺍﺤﺩ ﻤﻥ ﺍﻷﺭﺒﻌﺔ‪ ،‬ﻭﺸﺭﻁ ﺠﻭﺍﺯ ﺼﻼﺓ ﻜل ﻭﺍﺤﺩ ﻤﻨﻬﻡ ﻴﻨﺒﻐﻲ‬
‫ﻼ ﻫﺫﺍ ﺍﻟﺸﺭﻁ ﺜﻡ ﻴﺼﻠﻲ‪ ،‬ﻭﻻ ﻴﺤﺼل ﻫﺫﺍ‬ ‫ﺃﻥ ﻴﻜﻭﻥ ﺴﻭﺍﻩ ﻤﺤﺼ ﹰ‬
‫ﺍﻟﺸﺭﻁ ﺇﻻ ﺇﺫﺍ ﻜﺎﻥ ﺴﻭﻯ ﺍﻹﻤﺎﻡ ﺜﻼﺜﺔ‪ ،‬ﺇﺫ ﻟﻭ ﻜﺎﻨﻭﺍ ﻤﻊ ﺍﻹﻤﺎﻡ‬
‫‪- 451 -‬‬
‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﻋﻠﻭﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ‪ ،‬ﺍﻟﻤﺠﻠﹼﺩ ‪ ،34‬ﺍﻟﻌﺩﺩ ‪2007 ،2‬‬
‫ﺍﻟﻠﻔﻅ ﻤﻨﻪ ﻟﻐ ﹰﺔ )‪.(25‬‬
‫ﻓﻼ ﺘﻜﻭﻥ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ ﺇﻻ ﻓﻲ ﺠﻤﺎﻋﺔ ﻭﺇﻻ ﺘﺅﺩﻯ‬
‫ﻅﻬﺭﹰﺍ)‪.(26‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺜﺎﻟﺙ‬
‫ﻤﻘﺩﺍﺭ ﺍﻟﻌﺩﺩ ﺍﻟﺫﻱ ﻴﺤﻘﻕ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺍﻟﺠﻤﻌﺔ‬
‫ﺍﺘﻔﻕ ﺍﻟﻔﻘﻬﺎﺀ )‪ (27‬ﻋﻠﻰ ﺃﻥ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ ﻻ ﺘﺼﺢ ﻤﻥ‬
‫ﻤﻨﻔﺭﺩ‪ ،‬ﺒل ﻻ ﺒﺩ ﻓﻴﻬﺎ ﻤﻥ ﺍﻟﺠﻤﺎﻋﺔ ﻜﻭﻨﻬﺎ ﻤﻥ ﺸﺭﻭﻁ ﺼﺤﺔ‬
‫ﻫﺫﻩ ﺍﻟﺼﻼﺓ)‪ ،(28‬ﻭﻟﻜﻥ ﺍﻟﻔﻘﻬﺎﺀ ﺍﺨﺘﻠﻔﻭﺍ ﻓﻲ ﻤﻘﺩﺍﺭ ﺫﻟﻙ ﺍﻟﻌﺩﺩ‬
‫ﺍﻟﺫﻱ ﻴﺤﻘﻕ ﺍﻟﺠﻤﺎﻋﺔ ﻟﺘﺼﺢ ﺒﻪ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺴﺒﺏ ﺍﻟﺨﻼﻑ ﻴﻌﻭﺩ‬
‫ﺇﻟﻰ‪:‬‬
‫ﺃ‪ -‬ﺍﻻﺨﺘﻼﻑ ﻓﻲ ﺃﻗل ﻤﺎ ﻴﻁﻠﻕ ﻋﻠﻴﻪ ﺍﺴﻡ ﺍﻟﺠﻤﻊ ﻟﻐﺔ ﻫل ﻫﻭ‬
‫ﺜﻼﺜﺔ ﺃﻡ ﺃﺭﺒﻌﺔ ﺃﻡ ﺍﺜﻨﺎﻥ)‪(29‬؟‬
‫ﺏ‪ -‬ﻫل ﺍﻹﻤﺎﻡ ﺩﺍﺨل ﻤﻥ ﻀﻤﻥ ﺍﻟﻌﺩﺩ ﺃﻡ ﻻ)‪(30‬؟‬
‫ﺝ‪ -‬ﻫل ﺍﻟﺠﻤﻊ ﺍﻟﻤﺸﺘﺭﻁ ﻓﻲ ﻫﺫﻩ ﺍﻟﺼﻼﺓ ﻫﻭ ﺃﻗل ﻤﺎ ﻴﻁﻠﻕ‬
‫ﻋﻠﻴﻪ ﺍﺴﻡ ﺍﻟﺠﻤﻊ ﻓﻲ ﻏﺎﻟﺏ ﺍﻷﺤﻭﺍل ﻭﺫﻟﻙ ﻫﻭ ﺃﻜﺜﺭ ﻤﻥ‬
‫ﺍﻟﺜﻼﺜﺔ ﻭﺍﻷﺭﺒﻌﺔ؟ ﻭﻴﺘﻔﺭﻉ ﻋﻥ ﺫﻟﻙ)‪:(31‬‬
‫‪ -1‬ﻤﻥ ﺫﻫﺏ ﺇﻟﻰ ﺃﻥ ﺍﻟﺸﺭﻁ ﻓﻲ ﺫﻟﻙ ﻫﻭ ﺃﻗل ﻤﻤﺎ ﻴﻁﻠﻕ‬
‫ﻋﻠﻴﻪ ﺍﺴﻡ ﺍﻟﺠﻤﻊ‪ ،‬ﻭﻜﺎﻥ ﻋﻨﺩﻩ ﺃﻥ ﺃﻗل ﻤﺎ ﻴﻁﻠﻕ ﻋﻠﻴﻪ ﺍﺴﻡ ﺍﻟﺠﻤﻊ‬
‫ﺍﺜﻨﺎﻥ‪ ،‬ﻓﺈﻥ ﻜﺎﻥ ﻤﻤﻥ ﻴﻌﺩ ﺍﻹﻤﺎﻡ ﻓﻲ ﺍﻟﺠﻤﻊ ﺍﻟﻤﺸﺘﺭﻁ ﻓﻲ ﺫﻟﻙ‪،‬‬
‫ﻗﺎل‪ :‬ﺘﻘﻭﻡ ﺍﻟﺠﻤﻌﺔ ﺒﺎﺜﻨﻴﻥ‪ :‬ﺍﻹﻤﺎﻡ ﻭﻭﺍﺤﺩ ﺜﺎﻥ‪ ،‬ﻭﺇﻥ ﻜﺎﻥ ﻤﻤﻥ ﻻ‬
‫ﻴﺭﻯ ﺃﻥ ﻴﻌﺩ ﺍﻹﻤﺎﻡ ﻓﻲ ﺍﻟﺠﻤﻊ‪ ،‬ﻗﺎل‪ :‬ﺘﻘﻭﻡ ﺒﺎﺜﻨﻴﻥ ﺴﻭﻯ ﺍﻹﻤﺎﻡ‪.‬‬
‫‪ -2‬ﻤﻥ ﻜﺎﻥ ﻋﻨﺩﻩ ﺃﻥ ﺃﻗل ﺍﻟﺠﻤﻊ ﺜﻼﺜﺔ‪ :‬ﻓﺈﻥ ﻜﺎﻥ ﻻ ﻴﻌﺩ‬
‫ﺍﻹﻤﺎﻡ ﻤﻥ ﺠﻤﻠﺘﻬﻡ ﻗﺎل ﺒﺜﻼﺜﺔ ﺴﻭﻯ ﺍﻹﻤﺎﻡ ﻭﺇﻥ ﻜﺎﻥ ﻤﻤﻥ ﻴﻌﺩ‬
‫ﺍﻹﻤﺎﻡ ﻓﻲ ﺠﻤﻠﺘﻬﻡ ﻭﺍﻓﻕ ﻗﻭل ﻤﻥ ﻗﺎل‪ :‬ﺃﻗل ﺍﻟﺠﻤﻊ ﺍﺜﻨﺎﻥ ﻭﻟﻡ ﻴﻌﺩ‬
‫ﺍﻹﻤﺎﻡ ﻓﻲ ﺠﻤﻠﺘﻬﻡ‪ ،‬ﻭﺃﻤﺎ ﻤﻥ ﺭﺍﻋﻰ ﻤﺎ ﻴﻁﻠﻕ ﻋﻠﻴﻪ ﻓﻲ ﺍﻷﺜﺭ‬
‫ﻭﺍﻟﻌﺭﻑ ﺍﻟﻤﺴﺘﻌﻤل‪ ،‬ﺍﺴﻡ ﺍﻟﺠﻤﻊ‪ ،‬ﻗﺎل‪ :‬ﻻ ﺘﻨﻌﻘﺩ ﺒﺎﻻﺜﻨﻴﻥ ﻭﻻ‬
‫ﺒﺎﻷﺭﺒﻌﺔ ﻭﻟﻡ ﻴﺤﺩ ﻓﻲ ﺫﻟﻙ ﺤﺩﺍﹰ‪ ،‬ﻭﻟﻤﺎ ﻜﺎﻥ ﻤﻥ ﺸﺭﻁ ﺍﻟﺠﻤﻌﺔ‬
‫ﺤﺩ‪ ‬ﻫﺫﺍ ﺍﻟﺠﻤﻊ ﺒﺎﻟﻘﺩﺭ ﻤﻥ ﺍﻟﻨﺎﺱ ﺍﻟﺫﻴﻥ ﻴﻤﻜﻨﻬﻡ ﺃﻥ‬ ‫ﺍﻻﺴﺘﻴﻁﺎﻥ ‪‬‬
‫ﻴﺴﻜﻨﻭﺍ ﻋﻠﻰ ﺤﺩﻩ ﻤﻥ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﻤﺎ ﻤﻥ ﺍﺸﺘﺭﻁ ﺍﻷﺭﺒﻌﻴﻥ ﻓﺩﻟﻴﻠﻪ‬
‫ﻤﺎ ﺭﻭﻱ ﺃﻥ ﻫﺫﺍ ﺍﻟﻌﺩﺩ ﻜﺎﻥ ﻓﻲ ﺃﻭل ﺠﻤﻌﺔ ﺼﻠﻴﺕ ﺒﺎﻟﻨﺎﺱ‪.‬‬
‫ﺩ‪ -‬ﻭﺭﻭﺩ ﺁﺜﺎﺭ ﻴﻔﻬﻡ ﻤﻨﻬﺎ ﻋﺩﺩ ﻤﻌﻴﻥ ﻤﻊ ﻭﺭﻭﺩ ﺁﺜﺎﺭ ﺃﺨﺭﻯ‬
‫ﻴﻔﻬﻡ ﻤﻨﻬﺎ ﻋﺩﺩ ﺁﺨﺭ)‪.(32‬‬
‫ﺁﺭﺍﺀ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻷﺩﻟﺔ ﻭﺍﻟﻤﻨﺎﻗﺸﺔ‪:‬‬
‫ﺍﻟﺭﺃﻱ ﺍﻷﻭل‪ :‬ﺫﻫﺏ ﺍﻹﻤﺎﻡ ﺃﺒﻭ ﺤﻨﻴﻔﺔ ﻭﻤﺤﻤﺩ ﺇﻟﻰ ﺃﻥ ﺍﻟﻌﺩﺩ‬
‫ﻫﻭ ﺜﻼﺜﺔ ﺴﻭﻯ ﺍﻹﻤﺎﻡ‪ ،‬ﺃﻱ ﺃﺭﺒﻌﺔ ﺒﺎﻹﻤﺎﻡ)‪ .(33‬ﻭﻨﻘل ﻫﺫﺍ ﺍﻟﺭﺃﻱ‬
‫ﻋﻥ )ﺍﻟﺜﻭﺭﻱ ﻓﻲ ﻗﻭل ﻭﺍﻟﻠﻴﺙ ﻭﺃﺒﻲ ﺜﻭﺭ ﻓﻲ ﻗﻭل‪ ،‬ﻭﺍﻻﻭﺯﺍﻋﻲ‬
‫ﻤﺤﻤﺩ ﻋﻭﺍﺩ ﺍﻟﺴﻜﺭ‬
‫ﻭﻴﻌﺘﺭﺽ ﻋﻠﻴﻪ ﻤﻥ ﻭﺠﻭﻩ‪:‬‬
‫ﺍﻷﻭل‪ :‬ﺍﻨﻪ ﻓﻲ ﻏﻴﺭ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ ﺘﺘﺤﻘﻕ ﺍﻟﺠﻤﺎﻋﺔ ﻭﻟﻭ‬
‫ﺒﺎﺜﻨﻴﻥ ﻴﻜﻭﻥ ﺃﺤﺩﻫﻡ ﺇﻤﺎﻡ ﻭﺍﻵﺨﺭ ﻤﺄﻤﻭﻡ‪ ،‬ﻭﺇﻥ ﻜﺎﻥ ﺍﻟﻤﺄﻤﻭﻡ ﻻ‬
‫ﻴﻘﻑ ﺨﻠﻔﻪ ﻭﺇﻨﻤﺎ ﺒﺠﺎﻨﺒﻪ‪.‬‬
‫ﺍﻟﺜﺎﻨﻲ‪ :‬ﺍﻥ ﻗﻴﺎﺱ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺍﻟﺠﻤﻌﺔ ﻋﻠﻰ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ‬
‫ﻏﻴﺭ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻻ ﻴﺠﻭﺯ؛ ﻷﻥ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺍﻟﺠﻤﻌﺔ ﺸﺭﻁ‬
‫ﻟﺼﺤﺔ ﺍﻟﺼﻼﺓ ﺒﺨﻼﻑ ﺍﻟﺼﻠﻭﺍﺕ ﺍﻷﺨﺭﻯ‪.‬‬
‫ﺍﻟﺜﺎﻟﺙ‪ :‬ﻻ ﺤﺠﺔ ﻓﻲ ﻫﺫﺍ ﺍﻟﺤﺩﻴﺙ ﻋﻠﻰ ﺍﻟﻌﺩﺩ ﺍﻟﻤﺫﻜﻭﺭ‪ ،‬ﻷﻥ‬
‫ﺍﻟﺭﺴﻭل ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻟﻡ ﻴﻘل ﺃﻨﻪ ﻻ ﺘﻜﻭﻥ ﺠﻤﺎﻋﺔ ﻭﻻ‬
‫ﺠﻤﻌﺔ ﺒﺄﻗل ﻤﻥ ﺜﻼﺜﺔ)‪.(64‬‬
‫ﺝ‪ -‬ﺃﻥ ﺍﻟﺸﺭﻁ ﺃﺩﺍﺀ ﺍﻟﺠﻤﻌﺔ ﺒﺠﻤﺎﻋﺔ ﻭﻗﺩ ﺘﺘﺤﻘﻕ ﻓﻲ ﺍﻻﺜﻨﻴﻥ‬
‫ﻷﻨﻬﻤﺎ ﻤﻊ ﺍﻹﻤﺎﻡ ﺜﻼﺜﺔ‪ ،‬ﻭﻫﻲ ﺠﻤﻊ ﻤﻁﻠﻕ ﻭﻟﻬﺫﺍ ﻴﺘﻘﺩﻤﻬﻤﺎ‬
‫ﺍﻹﻤﺎﻡ ﻭﻴﺼﻁﻔﺎﻥ ﺨﻠﻔﻪ)‪.(65‬‬
‫ﻭﻴﻌﺘﺭﺽ‪ :‬ﺒﺄﻥ ﺍﻟﻤﻁﻠﻭﺏ ﺠﻤﺎﻋﺔ ﺘﺘﺤﻘﻕ ﺒﺩﻭﻥ ﺍﻹﻤﺎﻡ‪،‬‬
‫ﻭﺍﻻﺜﻨﻴﻥ ﻻ ﻴﺘﺤﻘﻕ ﺒﻬﻤﺎ ﺍﻟﺠﻤﻊ ﺼﻴﻐﺔ‪.‬‬
‫ﻭﻴﺠﺎﺏ‪ :‬ﺃﻥ ﻤﺴﻤﻰ ﺍﻟﺠﻤﺎﻋﺔ ﻤﺘﺤﻘﻕ ﻓﻲ ﺍﻻﺜﻨﻴﻥ ﻭﻜﻭﻥ‬
‫ﺍﻟﺠﻤﻊ ﺍﻟﺼﻴﻐﻲ ﺃﻗل ﻤﺩﻟﻭﻟﻪ ﺜﻼﺜﺔ؛ ﻻ ﻴﻤﺱ ﻤﺎ ﻨﺤﻥ ﻓﻴﻪ‪ ،‬ﺇﺫ‬
‫ﺍﻟﺸﺭﻁ ﻟﻴﺱ ﺠﻤﺎﻋﺔ ﺘﻜﻭﻥ ﻤﺩﻟﻭل ﺼﻴﻐﺔ ﺍﻟﺠﻤﻊ)‪.(66‬‬
‫ﺩ‪ -‬ﻷﻥ ﺍﻻﺜﻨﻴﻥ ﻤﻊ ﺍﻹﻤﺎﻡ ﻴﺘﻨﺎﻭﻟﻬﻡ ﺍﺴﻡ ﺍﻟﺠﻤﻊ‪ ،‬ﻓﺘﻨﻌﻘﺩ ﺒﻬﻡ‬
‫ﺍﻟﺠﻤﺎﻋﺔ ﻜﺎﻷﺭﺒﻌﻴﻥ)‪.(67‬‬
‫ﻭﻴﻌﺘﺭﺽ ﻋﻠﻴﻪ ﺒﻤﺎ ﺍﻋﺘﺭﺽ ﻋﻠﻰ ﺴﺎﺒﻘﻪ ﻤﻥ ﺃﻥ ﺸﺭﻁ‬
‫ﺍﻟﺠﻤﺎﻋﺔ ﺍﻟﻤﻁﻠﻭﺏ ﺘﺤﻘﻘﻪ ﺩﻭﻥ ﺃﻥ ﻴﺩﺨل ﺍﻹﻤﺎﻡ ﻓﻲ ﺍﻟﻌﺩﺩ‬
‫ﺍﻟﻤﺭﺍﺩ‪.‬‬
‫ﻭﻴﻌﺘﺭﺽ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺭﺃﻱ‪":‬ﺃﻥ ﺒﻨﺎﺀ ﺍﻨﻌﻘﺎﺩ ﺍﻟﺠﻤﻌﺔ ﻋﻠﻰ‬
‫)‪(54‬‬
‫ﻤﺴﺄﻟﺔ ﺃﻗل ﺍﻟﺠﻤﻊ ﻏﻴﺭ ﻤﺘﺠﻪ ﺇﺫ ﻻ ﻴﻤﻜﻥ ﺃﻥ ﺘﺜﺒﺕ ﻤﺜل ﻫﺫﻩ‬
‫)‪(56‬‬
‫ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﺘﻌﺒﺩﻴﺔ ﺒﻤﺜل ﺘﻠﻙ ﺍﻻﺴﺘﺌﻨﺎﺴﺎﺕ‪ ،‬ﺜﻡ ﺃﻥ ﻤﺴﺄﻟﺔ ﺃﻗل‬
‫ﺍﻟﺠﻤﻊ ﻤﺨﺘﻠﻑ ﻓﻴﻬﺎ ﻓﺜﻤﺔ ﻤﻥ ﺍﻟﻠﻐﻭﻴﻴﻥ ﻤﻥ ﻴﻘﻭل ﺍﻥ ﺃﻗل ﺍﻟﺠﻤﻊ‬
‫ﺍﺜﻨﺎﻥ‪ ،‬ﻭﻴﺸﻬﺩ ﻟﻬﻡ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪) :‬ﺇﻥ ﺘﺘﻭﺒﺎ ﺇﻟﻰ ﺍﷲ ﻓﻘﺩ ﺼﻐﺕ‬
‫ﻗﻠﻭﺒﻜﻤﺎ( )‪ (68‬ﻓﻘﺩ ﺜﻨﺎ ﺍﻟﻔﻌل ﻭﺠﻤﻊ ﺍﻻﺴﻡ ﻭﻟﻡ ﻴﻘل‪ :‬ﻓﻘﺩ ﺼﻐﺎ‬
‫ﻗﻠﺒﺎﻜﻤﺎ‪ ،‬ﻓﺎﻁﻠﻕ ﻟﻔﻅ ﺍﻟﺠﻤﻊ ﻋﻠﻰ ﻗﻠﺒﻴﻥ")‪.(69‬‬
‫ﺍﻟﺭﺃﻱ ﺍﻟﺜﺎﻟﺙ‪ :‬ﺫﻫﺏ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻓﻲ ﺍﻟﻘﻭل ﺍﻟﻤﻌﺘﻤﺩ)‪،(70‬‬
‫ﻭﺍﻟﺤﻨﺎﺒﻠﺔ ﻓﻲ ﺍﻟﺭﻭﺍﻴﺔ ﺍﻟﺭﺍﺠﺤﺔ)‪ ،(71‬ﻭ)ﺍﺒﻥ ﻋﺘﺒﺔ ﻭﺇﺴﺤﺎﻕ‬
‫ﻭﻋﻤﺭ ﺒﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﻓﻲ ﻗﻭل()‪ (72‬ﺇﻟﻰ ﺃﻥ ﺍﻟﻌﺩﺩ ﺍﻟﻤﻁﻠﻭﺏ ﻫﻭ‬
‫ﺃﺭﺒﻌﻭﻥ ﺒﺎﻹﻤﺎﻡ‪.‬‬
‫ﺍﻷﺩﻟﺔ ﻭﺍﻟﻤﻨﺎﻗﺸﺔ‬
‫ﺃ‪ -‬ﻤﺎ ﺭﻭﻱ ﻋﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺒﻥ ﻜﻌﺏ ﺒﻥ ﻤﺎﻟﻙ ﻋﻥ ﺃﺒﻴﻪ‪:‬‬
‫ﺃﻨﻪ ﺇﺫﺍ ﺴﻤﻊ ﻨﺩﺍﺀ ﺍﻟﺠﻤﻌﺔ ﺘﺭﺤﻡ ﻋﻠﻰ ﺃﺒﻲ ﺍﻤﺎﻤﺔ‪ :‬ﺃﺴﻌﺩ ﺒﻥ‬
‫ﺯﺭﺍﺭﺓ‪ ،‬ﻓﺴﺄﻟﻪ ﺍﺒﻨﻪ ﻋﻥ ﺫﻟﻙ‪ ،‬ﻓﻘﺎل‪ :‬ﺍﻨﻪ ﺃﻭل ﻤﻥ ﺠﻤﻊ ﺒﻨﺎ ﻓﻲ‬
‫)ﻫﺯﻡ( )‪ (73‬ﺍﻟﻨﺒﻴﺕ ﻤﻥ ﺤﺭﺓ ﺒﻨﻲ ﺒﻴﺎﻀﺔ ﻓﻲ ﻨﻘﻴﻊ ﻴﻘﺎل ﻟﻪ ﻨﻘﻴﻊ‬
‫‪- 452 -‬‬
‫ﺸﺭﻁﻴ‪‬ﺔ ﺍﻟﺠﻤﺎﻋﺔ ‪...‬‬
‫ﺜﻼﺜﺔ – ﺃﻱ ﺜﻼﺜﺔ ﺒﺎﻹﻤﺎﻡ – ﻻ ﻴﻭﺠﺩ ﻓﻲ ﺤﻕ ﻜل ﻭﺍﺤﺩ ﻤﻨﻬﻡ‬
‫ﺇﻻ ﺍﺜﻨﺎﻥ‪ ،‬ﻭﺍﻟﻤﺜﻨﻰ ﻟﻴﺱ ﺒﺠﻤﻊ ﻤﻁﻠﻕ)‪.(49‬‬
‫ﻭﻴﻌﺘﺭﺽ‪ :‬ﺃﻥ ﻭﺠﻭﺩ ﺍﺜﻨﻴﻥ ﻤﻊ ﺍﻹﻤﺎﻡ ﻓﻲ ﺴﺎﺌﺭ ﺍﻟﺼﻠﻭﺍﺕ‬
‫ﻴﺤﻘﻕ ﻤﻌﻨﻰ ﺍﻟﺠﻤﺎﻋﺔ ﺃﻴﻀﹰﺎ ﻭﻴﺼﻁﻔﺎﻥ ﺨﻠﻔﻪ)‪.(50‬‬
‫ﻭﻴﺠﺎﺏ‪ :‬ﺃﻥ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺴﺎﺌﺭ ﺍﻟﺼﻠﻭﺍﺕ ﻟﻴﺴﺕ ﺒﺸﺭﻁ‬
‫ﻟﻠﺠﻭﺍﺯ ﺤﺘﻰ ﻴﺠﺏ ﻋﻠﻰ ﻜل ﻭﺍﺤ ‪‬ﺩ ﺘﺤﺼﻴل ﻫﺫﺍ ﺍﻟﺸﺭﻁ‪ ،‬ﺨﻼﻓ ﹰﺎ‬
‫ﻟﻠﺠﻤﺎﻋﺔ ﻓﻲ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﺃﻤﺎ ﻜﻭﻨﻬﻤﺎ ﻴﺼﻁﻔﺎﻥ ﺨﻠﻑ ﺍﻹﻤﺎﻡ ﻓﺫﻟﻙ‬
‫ﻷﻥ ﺍﻟﻤﻘﺘﺩﻱ ﺘﺎﺒﻊ ﻹﻤﺎﻤﻪ ﻓﻜﺎﻥ ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻘﻭﻡ ﺨﻠﻔﻪ ﻹﻅﻬﺎﺭ‬
‫ﻤﻌﻨﻰ ﺍﻟﺘﺒﻌﻴﺔ‪ ،‬ﻏﻴﺭ ﺃﻨﻪ ﺍﻥ ﻜﺎﻥ ﻭﺍﺤﺩﹰﺍ ﻻ ﻴﻘﻭﻡ ﺨﻠﻔﻪ ﻟﺌﻼ ﻴﺼﻴﺭ‬
‫ﻤﻨﺘﺒﺫﹰﺍ ﺨﻠﻑ ﺍﻟﺼﻔﻭﻑ ﻓﻴﺼﻴﺭ ﻤﺭﺘﻜﺒﹰﺎ ﻟﻠﻨﻬﻲ‪ ،‬ﻓﺈﺫﺍ ﺼﺎﺭﺍ ﺍﺜﻨﻴﻥ‬
‫ﺯﺍل ﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ ﻓﻘﺎﻤﺎ ﺨﻠﻔﻪ)‪.(51‬‬
‫ﻭﻴﻌﺘﺭﺽ ﻋﻠﻴﻪ ﻤﻥ ﻭﺠﻬﻴﻥ‪:‬‬
‫ﺍﻷﻭل‪ :‬ﺃﻥ ﺘﺭﻙ ﺍﻟﻅﻬﺭ ﺇﻟﻰ ﺍﻟﺠﻤﻌﺔ ﻴﻜﻭﻥ ﺒﺎﻟﻨﺹ ﻭﻟﻡ ﻴﻨﻘل‬
‫ﻋﻨﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﻨﻪ ﺃﻗﺎﻡ ﺍﻟﺠﻤﻌﺔ ﺒﺜﻼﺜﺔ)‪.(52‬‬
‫ﺍﻟﺜﺎﻨﻲ‪ :‬ﺃﻥ ﺍﺸﺘﺭﺍﻁ ﺜﻼﺜﺔ ﺴﻭﻯ ﺍﻹﻤﺎﻡ ﺃﻭ ﺃﺭﺒﻌﺔ ﺒﺎﻹﻤﺎﻡ ﺘﺤﻜﻡ‬
‫ﺒﺎﻟﺭﺃﻱ ﻓﻴﻤﺎ ﻻ ﻤﺩﺨل ﻟﻪ ﻓﻴﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﻘﺩﻴﺭﺍﺕ ﺒﺎﺒﻬﺎ ﺍﻟﺘﻭﻗﻴﻑ ﻓﻼ‬
‫ﻤﺩﺨل ﻟﻠﺭﺃﻱ ﻓﻴﻬﺎ‪ ،‬ﻭﻻ ﻤﻌﻨﻰ ﻻﺸﺘﺭﺍﻁ ﻜﻭﻨﻪ ﺠﻤﻌﹰﺎ ﻭﻻ ﻟﻠﺯﻴﺎﺩﺓ‬
‫ﻋﻠﻰ ﺍﻟﺠﻤﻊ؛ ﺇﺫ ﻻ ﻨﺹ ﻓﻲ ﻫﺫﺍ ﻭﻻ ﻤﻌﻨﻰ ﻨﺹ‪ ،‬ﻭﻟﻭ ﻜﺎﻥ ﺍﻟﺠﻤﻊ‬
‫ﻜﺎﻓﻴﹰﺎ ﻓﻴﻪ‪ ،‬ﻻﻜﺘﻔﻰ ﺒﺎﻻﺜﻨﻴﻥ‪ ،‬ﻓﺈﻥ ﺍﻟﺠﻤﺎﻋﺔ ﺘﻨﻌﻘﺩ ﺒﻬﻤﺎ)‪.(53‬‬
‫ﻭﻴﺠﺎﺏ ﻋﻥ ﺍﻻﻋﺘﺭﺍﻀﻴﻥ ﻤﻥ ﻭﺠﻬﻴﻥ‪:‬‬
‫ﺍﻷﻭل‪ :‬ﺃﻨﻪ ﻟﻡ ﻴﻨﻘل ﻋﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﻨﻪ ﺃﻗﺎﻡ‬
‫ﺍﻟﺠﻤﻌﺔ ﺒﻌﺩﺩ ﻤﻌﻴﻥ‪ ،‬ﻭﻟﻭ ﻜﺎﻥ ﻫﻨﺎﻟﻙ ﻨﺹ ﻟﻤﺎ ﺠﺎﺯ ﻤﺨﺎﻟﻔﺘﻪ‪.‬‬
‫ﺍﻟﺜﺎﻨﻲ‪ :‬ﻨﺴﻠﻡ ﺃﻥ ﺍﻟﺘﻘﺩﻴﺭﺍﺕ ﺒﺎﺒﻬﺎ ﺍﻟﺘﻭﻗﻴﻑ ﻭﻟﻜﻥ ﻟﻴﺱ ﺜﻤﺔ‬
‫ﻨﺹ ﻴﺒﻴﻥ ﺍﻟﻌﺩﺩ‪ ،‬ﻓﻠﺠﺄﻨﺎ ﺇﻟﻰ ﻤﻁﻠﻕ ﺍﻟﺠﻤﻊ ﺍﻟﻭﺍﺭﺩ ﻓﻲ ﺍﻵﻴﺔ‪.‬‬
‫ﺍﻟﺭﺃﻱ ﺍﻟﺜﺎﻨﻲ‪ :‬ﺫﻫﺏ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻓﻲ ﺍﻟﻘﻭل ﻏﻴﺭ ﺍﻟﻤﻌﺘﻤﺩ‬
‫ﻭﺍﻟﺤﻨﺎﺒﻠﺔ ﻓﻲ ﺍﻟﺭﻭﺍﻴﺔ ﻏﻴﺭ ﺍﻟﺭﺍﺠﺤﺔ)‪ (55‬ﻭﺃﺒﻭ ﻴﻭﺴﻑ‬
‫ﻭﺍﻷﻭﺯﺍﻋﻲ ﻓﻲ ﺍﻟﻘﻭل ﺍﻵﺨﺭ)‪ ،(57‬ﻭﺃﺒﻭ ﺜﻭﺭ ﻓﻲ ﺍﻟﻘﻭل ﺍﻟﺜﺎﻨﻲ‬
‫)‪ (58‬ﻭﺍﻟﺤﺴﻥ ﺍﻟﺒﺼﺭﻱ )‪ (59‬ﻭﺍﻟﺜﻭﺭﻱ ﻓﻲ ﻗﻭﻟﻪ ﺍﻟﺜﺎﻨﻲ )‪ (60‬ﺇﻟﻰ‬
‫ﺃﻥ ﻤﻘﺩﺍﺭ ﺍﻟﻌﺩﺩ ﻫﻭ ﺍﺜﻨﺎﻥ ﺴﻭﻯ ﺍﻹﻤﺎﻡ ﻭﺜﻼﺜﺔ ﺒﺎﻹﻤﺎﻡ‪.‬‬
‫ﺍﻷﺩﻟﺔ ﻭﺍﻟﻤﻨﺎﻗﺸﺔ‪:‬‬
‫)‪(61‬‬
‫ﺃ‪ -‬ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ‪) :‬ﻓﺎﺴﻌﻭﺍ ﺇﻟﻰ ﺫﻜﺭ ﺍﷲ‪. (....‬‬
‫ﻭﺠﻪ ﺍﻟﺩﻻﻟﺔ‪ :‬ﺃﻥ ﺍﻟﺼﻴﻐﺔ ﻓﻲ ﺍﻟﺨﻁﺎﺏ ﺍﻟﻘﺭﺁﻨﻲ ﻓﻲ ﻫﺫﻩ‬
‫ﺍﻵﻴﺔ ﺼﻴﻐﺔ ﺠﻤﻊ ﻓﻴﺩﺨل ﻓﻴﻬﺎ ﺍﻟﺜﻼﺜﺔ)‪.(62‬‬
‫ﻭﻴﻌﺘﺭﺽ‪ :‬ﺃﻥ ﺍﻟﻨﺩﺍﺀ ﻤﻭﺠﻪ ﻟﻐﻴﺭ ﺍﻹﻤﺎﻡ ﻓﻼ ﻴﻌﺘﺒﺭ ﻫﻭ ﻤﻥ‬
‫ﺍﻟﻌﺩﺩ ﺍﻟﻤﻁﻠﻭﺏ ﻟﺘﺤﻘﻕ ﺍﻟﺠﻤﻊ‪.‬‬
‫ﺏ‪ -‬ﻗﻭﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪":‬ﺇﺫﺍ ﻜﺎﻨﻭﺍ ﺜﻼﺜﺔ ﻓﻠﻴﺅﻤﻬﻡ‬
‫ﺃﺤﺩﻫﻡ ﻭﺃﺤﻘﻬﻡ ﺒﺎﻹﻤﺎﻤﺔ ﺃﻗﺭﺅﻫﻡ")‪.(63‬‬
‫ﻭﺠﻪ ﺍﻟﺩﻻﻟﺔ‪ :‬ﻴﺩل ﺍﻟﺤﺩﻴﺙ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ ﺍﻋﺘﺒﺭ ﺍﻟﺠﻤﺎﻋﺔ ﻤﺘﺤﻘﻘﺔ ﺒﺜﻼﺜﺔ‪ ،‬ﻭﻴﺼﻠﻭﻥ ﺠﻤﺎﻋﺔ ﺒﺈﻤﺎﻡ‬
‫ﻤﻥ ﺜﻼﺜﺘﻬﻡ‪.‬‬

‫ﺏ‪ -‬ﺭﻭﻯ ﺨﺼﻴﻑ ﻋﻥ ﻋﻁﺎﺀ ﻋﻥ ﺠﺎﺒﺭ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﻗﺎل‪:‬‬
‫"ﻤﻀﺕ ﺍﻟﺴﻨﺔ ﺃﻥ ﻓﻲ ﻜل ﺜﻼﺜﺔ ﺇﻤﺎﻤﺎ ﻭﻓﻲ ﻜل ﺃﺭﺒﻌﻴﻥ ﻓﻤﺎ ﻓﻭﻕ‬
‫ﺫﻟﻙ ﺠﻤﻌﺔ ﻭﻓﻁﺭ ﻭﺃﻀﺤﻰ")‪.(88‬‬
‫ﻭﺠﻪ ﺍﻟﺩﻻﻟﺔ‪ :‬ﺃﻥ ﻗﻭل ﺍﻟﺼﺤﺎﺒﻲ ﻤﻀﺕ ﺍﻟﺴﻨﺔ ﻴﻨﺼﺭﻑ ﺇﻟﻰ‬
‫ﺴﻨﺔ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ)‪.(89‬‬
‫ﻭﻴﻌﺘﺭﺽ ﻋﻠﻴﻪ‪ :‬ﺃﻨﻪ ﻀﻌﻴﻑ ﻭﻻ ﻴﺤﺘﺞ ﺒﻤﺜﻠﻪ)‪.(90‬‬
‫ﺠـ‪ -‬ﺍﺠﻤﻌﺕ ﺍﻷﻤﺔ ﻋﻠﻰ ﺍﺸﺘﺭﺍﻁ ﺍﻟﻌﺩﺩ ﻭﺍﻷﺼل ﺍﻟﻅﻬﺭ‬
‫ﻓﻼ ﺘﺼﺢ ﺍﻟﺠﻤﻌﺔ ﺇﻻ ﺒﻌﺩﺩ ﺜﺒﺕ ﻓﻴﻪ ﺍﻟﺘﻭﻗﻴﻑ‪ ،‬ﻭﻗﺩ ﺜﺒﺕ ﺠﻭﺍﺯﻫﺎ‬
‫ﺒﺄﺭﺒﻌﻴﻥ ﻓﻼ ﻴﺠﻭﺯ ﺒﺄﻗل ﻤﻨﻪ ﺇﻻ ﺒﺩﻟﻴل ﺼﺭﻴﺢ)‪.(91‬‬
‫ﻭﻴﻌﺘﺭﺽ‪ :‬ﺒﺄﻨﻪ ﻻ ﻤﻌﻨﻰ ﻻﺸﺘﺭﺍﻁ ﻭﺘﻌﻴﻥ ﺠﻤﻊ ﺍﻷﺭﺒﻌﻴﻥ‪،‬‬
‫ﻷﻥ ﺍﻟﺜﻼﺜﺔ ﺘﺴﺎﻭﻱ ﻤﺎ ﻭﺭﺍﺀﻫﺎ ﻓﻲ ﻜﻭﻨﻬﺎ ﺠﻤﻌﹰﺎ)‪.(92‬‬
‫ﻭﻴﺠﺎﺏ‪ :‬ﺃﻥ ﺍﻟﺠﻤﻌﺔ ﺍﺨﺘﺼﺕ ﺒﻌﺩﺩ ﻷﻨﻬﺎ ﺸﺭﻋﺕ ﻟﻤﺒﺎﻫﺎﺓ‬
‫ﺃﻫل ﺍﻟﺫﻤﺔ‪ ،‬ﻭﻻ ﻴﺤﺼل ﺫﻟﻙ ﺇﻻ ﺒﻌﺩﺩ ﻭﺍﻷﻭﻟﻰ ﻤﻥ ﺍﻷﻋﺩﺍﺩ ﻤﺎ‬
‫ﺃﻅﻬﺭ ﺍﷲ ﺒﻪ ﺍﻹﺴﻼﻡ ﻭﻫﻭ ﺍﻷﺭﺒﻌﻭﻥ – ﺃﻱ ﺍﻟﺴﻥ ﺍﻟﺘﻲ ﺒﻌﺙ ﺒﻬﺎ‬
‫ﺍﻟﺭﺴﻭل ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ -‬ﻓﺨﻴﺭ ﺍﻟﻁﻼﺌﻊ ﺃﺭﺒﻌﻭﻥ)‪.(93‬‬
‫ﺍﻟﺭﺃﻱ ﺍﻟﺭﺍﺒﻊ‪ :‬ﺫﻫﺏ ﺍﻟﺤﻨﺎﺒﻠﺔ ﻓﻲ ﺍﻟﺭﻭﺍﻴﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﻏﻴﺭ‬
‫ﺍﻟﺭﺍﺠﺤﺔ)‪ ،(94‬ﻭﻋﻤﺭ ﺒﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﻓﻲ ﺍﻟﻘﻭل ﺍﻵﺨﺭ)‪ ،(95‬ﺇﻟﻰ‬
‫ﻼ ﻓﺼﺎﻋﺩﹰﺍ‪.‬‬ ‫ﺃﻥ ﺍﻟﻌﺩﺩ ﺍﻟﻤﻁﻠﻭﺏ ﻫﻭ ﺨﻤﺴﻭﻥ ﺭﺠ ﹰ‬
‫ﺍﻷﺩﻟﺔ ﻭﺍﻟﻤﻨﺎﻗﺸﺔ‪:‬‬
‫ﺃ‪ -‬ﻤﺎ ﺭﻭﻱ ﻋﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﻨﻪ ﻗﺎل‪" :‬ﻋﻠﻰ‬
‫ﺍﻟﺨﻤﺴﻴﻥ ﺠﻤﻌﺔ ﻭﻟﻴﺱ ﻓﻴﻤﺎ ﺩﻭﻥ ﺫﻟﻙ")‪.(96‬‬
‫ﺏ‪ -‬ﻤﺎ ﺭﻭﻱ ﻋﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬
‫ﻼ ﻭﻟﻴﺱ ﻋﻠﻰ ﻤﺎ ﺩﻭﻥ‬ ‫ﻗﻭﻟﻪ‪":‬ﺍﻟﺠﻤﻌﺔ ﻋﻠﻰ ﺍﻟﺨﻤﺴﻴﻥ ﺭﺠ ﹰ‬
‫ﺍﻟﺨﻤﺴﻴﻥ ﺠﻤﻌﺔ")‪.(97‬‬
‫ﺝ‪ -‬ﻤﺎ ﺭﻭﻱ ﻋﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﻨﻪ ﻗﺎل‪":‬ﻋﻠﻰ‬
‫ﺍﻟﺨﻤﺴﻴﻥ ﺠﻤﻌﺔ ﺇﺫﺍ ﻜﺎﻥ ﻋﻠﻴﻬﻡ ﺇﻤﺎﻡ")‪.(98‬‬
‫ﻭﻴﻌﺘﺭﺽ ﻋﻠﻰ ﻫﺫﻩ ﺍﻷﺨﺒﺎﺭ ﻤﻥ ﺠﻬﺘﻴﻥ‪ :‬ﺍﻷﻭﻟﻰ‪ :‬ﺃﻨﻬﺎ‬
‫ﺒﺭﻤﺘﻬﺎ ﻀﻌﻴﻔﺔ ﻭﻏﻴﺭ ﺼﺤﻴﺤﺔ)‪ ،(99‬ﻭﻻ ﻴﺤﺘﺞ ﺒﻤﺜﻠﻬﺎ‪ ،‬ﻭﻟﻭ‬
‫ﺴﻠﻤﺕ ﻟﻜﺎﻨﺕ ﻨﺼﹰﺎ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﻻ ﻴﺠﻭﺯ ﻤﺨﺎﻟﻔﺘﻬﺎ‪.‬‬
‫ﺍﻟﺜﺎﻨﻴﺔ‪ :‬ﻴﻘﻭل ﺍﺒﻥ ﺤﺯﻡ ﺍﻥ "ﺍﻵﺜﺎﺭ ﺍﻟﺘﻲ ﺍﺸﺘﺭﻁﺕ ﺍﻷﻋﺩﺍﺩ‬
‫ﻟﻡ ﺘﺼﺢ ﺜﻡ ﻟﻭ ﺼﺤﺕ ﻟﻤﺎ ﻜﺎﻥ ﻓﻲ ﺸﻲﺀ ﻤﻨﻬﺎ ﺤﺠﺔ؛ ﻷﻨﻪ ﻟﻴﺱ‬
‫ﻓﻲ ﺸﻲﺀ ﻤﻨﻬﺎ ﺇﺴﻘﺎﻁ ﺍﻟﺠﻤﻌﺔ ﻋﻥ ﺃﻗل ﻤﻥ ﺍﻟﻌﺩﺩ ﺍﻟﻤﺫﻜﻭﺭ‪ ،‬ﻷﻨﻪ‬
‫ﺭﻭﻱ ﺤﺩﻴﺙ ﺴﺎﻗﻁ ﻋﻥ ﺭﻭﺡ ﺒﻥ ﻏﻁﻴﻑ ﻭﻫﻭ ﻤﺠﻬﻭل‪ ،‬ﻟﻤﺎ‬
‫ﺒﻠﻐﻭﺍ ﻤﺎﺌﺘﻴﻥ ﺠﻤﻊ ﺒﻬﻡ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﺈﻥ ﺃﺨﺫﻭﺍ ﺒﺎﻷﻜﺜﺭ‪-‬‬
‫ﻤﻥ ﺨﻤﺴﻴﻥ – ﻓﻬﺫﺍ ﺍﻟﺨﺒﺭ ﻫﻭ ﺍﻷﻜﺜﺭ ﻭﺍﻥ ﺃﺨﺫﻭﺍ ﺒﺎﻷﻗل ﻓﻬﻨﺎﻟﻙ‬
‫ﺃﻗل")‪.(100‬‬
‫ﺍﻟﺭﺃﻱ ﺍﻟﺨﺎﻤﺱ‪ :‬ﺫﻫﺏ ﺍﻟﻤﺎﻟﻜﻴﺔ )‪ (101‬ﻭﺭﺒﻴﻌﺔ)‪ (102‬ﺇﻟﻰ ﺃﻥ‬
‫ﺍﻟﺠﻤﻌﺔ ﺘﺠﺏ ﺍﺒﺘﺩﺍ ‪‬ﺀ ﻋﻠﻰ ﺠﻤﺎﻋﺔ ﺘﺘﻘﺭﻯ ﺒﻬﻡ ﻗﺭﻴﺔ)‪ ،(103‬ﻭﻴﻜﻭﻥ‬
‫ﻼ ﺒﺎﻗﻴﻥ‬
‫ﻟﻬﻡ ﺴﻭﻕ ﻭﺒﻴﻨﻬﻡ ﺒﻴﻊ ﻭﺸﺭﺍﺀ‪ ،‬ﻭﺘﺠﻭﺯ ﺒﺎﺜﻨﻲ ﻋﺸﺭ ﺭﺠ ﹰ‬
‫ﻤﻊ ﺍﻹﻤﺎﻡ ﻟﺴﻼﻤﻬﺎ ﻭﻻ ﺘﺼﺢ ﺒﺄﻗل ﻤﻥ ﺫﻟﻙ‪.‬‬
‫‪- 453 -‬‬
‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﻋﻠﻭﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ‪ ،‬ﺍﻟﻤﺠﻠﹼﺩ ‪ ،34‬ﺍﻟﻌﺩﺩ ‪2007 ،2‬‬
‫ﺍﻟﺨﻀﻤﺎﺕ )‪ (74‬ﻗﻠﺕ ﻜﻡ ﺃﻨﺘﻡ ﻴﻭﻤﺌﺫ ﻗﺎل‪ :‬ﺃﺭﺒﻌﻭﻥ)‪.(75‬‬
‫ﻭﺠﻪ ﺍﻟﺩﻻﻟﺔ‪ :‬ﻴﺩل ﻫﺫﺍ ﺍﻟﺤﺩﻴﺙ ﺼﺭﺍﺤﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺩﺩ‬
‫ﺍﻟﻤﻁﻠﻭﺏ ﻫﻭ ﺃﺭﺒﻌﻭﻥ‪ ،‬ﻭﺃﻥ ﺃﺴﻌﺩ ﺒﻥ ﺯﺭﺍﺭﺓ ﺃ ﱠﻡ ﺒﻬﻡ ﻋﻠﻰ ﻫﺫﺍ‬
‫ﺍﻟﻌﺩﺩ‪ ،‬ﻭﺃﻗﺭﻩ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺫﻟﻙ‪ ،‬ﺤﻴﺙ ﻟﻡ‬
‫ﺘﺜﺒﺕ ﺼﻼﺘﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻟﻠﺠﻤﻌﺔ ﺒﺄﻗل ﻤﻥ ﺃﺭﺒﻌﻴﻥ‬
‫)‪ (76‬ﻓﻼ ﻴﺠﻭﺯ ﺇﺫﻥ ﺒﺄﻗل ﻤﻥ ﻫﺫﺍ ﺍﻟﻌﺩﺩ)‪.(77‬‬
‫ﻭﻴﻌﺘﺭﺽ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺩﻟﻴل ﻤﻥ ﺨﻤﺴﺔ ﻭﺠﻭﻩ‪:‬‬
‫ﺍﻟﻭﺠﻪ ﺍﻷﻭل‪" :‬ﺒﻤﺎ ﺭﻭﻱ ﻋﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬
‫ﺃﻨﻪ ﻜﺎﻥ ﻴﺨﻁﺏ ﻓﻘﺩﻤﺕ ﻋﻴﺭ ﺘﺤﻤل ﺍﻟﻁﻌﺎﻡ ﻓﺎﻨﻔﻀﻭﺍ ﺇﻟﻴﻬﺎ‬
‫ﻭﺘﺭﻜﻭﺍ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻗﺎﺌﻤﹰﺎ ﻭﻟﻴﺱ ﻤﻌﻪ ﺇﻻ‬
‫ﻼ ﻤﻨﻬﻡ ﺃﺒﻭ ﺒﻜﺭ ﻭﻋﻤﺭ ﻭﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ ﺭﻀﻲ ﺍﷲ‬ ‫ﺍﺜﻨﺎ ﻋﺸﺭ ﺭﺠ ﹰ‬
‫)‪(78‬‬
‫ﻋﻨﻬﻡ ﺃﺠﻤﻌﻴﻥ ﻭﻗﺩ ﺃﻗﺎﻡ ﺍﻟﺠﻤﻌﺔ ﺒﻬﻡ" ‪.‬‬
‫ﻭﺭﻭﻱ ﺃﻥ ﻤﺼﻌﺏ ﺒﻥ ﻋﻤﻴﺭ ﺃﻴﻀﹰﺎ ﻗﺩ ﺃﻗﺎﻡ ﺍﻟﺠﻤﻌﺔ ﺒﺎﻟﻤﺩﻴﻨﺔ‬
‫ﻼ)‪.(79‬‬
‫ﺒﺎﺜﻨﻲ ﻋﺸﺭ ﺭﺠ ﹰ‬
‫ﻭﻴﺠﺎﺏ ﻋﻨﻪ ﻤﻥ ﺠﻬﺘﻴﻥ‪:‬‬
‫ﺍﻷﻭﻟﻰ‪ :‬ﺃﻨﻪ ﻟﻴﺱ ﻓﻲ ﺍﻟﺤﺩﻴﺙ ﺍﻟﻤﺫﻜﻭﺭ ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ‬
‫ﻼ ﺒل ﻴﺤﺘﻤل‬ ‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻗﺩ ﺍﺒﺘﺩﺃ ﺍﻟﺼﻼﺓ ﺒﺎﺜﻨﻲ ﻋﺸﺭ ﺭﺠ ﹰ‬
‫ﺃﻨﻬﻡ ﻋﺎﺩﻭﺍ ﻫﻡ ﺃﻭ ﻏﻴﺭﻫﻡ ﻓﺤﻀﺭﻭﺍ ﺃﺭﻜﺎﻥ ﺍﻟﺨﻁﺒﺔ ﻭﺍﻟﺼﻼﺓ‪،‬‬
‫ﻴﺅﻴﺩ ﺫﻟﻙ ﺍﻟﻔﻬﻡ ﻤﺎ ﺠﺎﺀ ﻓﻲ ﺭﻭﺍﻴﺔ ﻤﺴﻠﻡ "‪ ...‬ﺍﻨﻔﻀﻭﺍ ﻓﻲ‬
‫ﺍﻟﺨﻁﺒﺔ‪ .(80)"...‬ﻭﻓﻲ ﺭﻭﺍﻴﺔ ﺍﻟﺒﺨﺎﺭﻱ"‪ ...‬ﺍﻨﻔﻀﻭﺍ ﻓﻲ‬
‫ﺍﻟﺼﻼﺓ‪ (81)"...‬ﻭﻫﻲ ﻤﺤﻤﻭﻟﺔ ﻋﻠﻰ ﺍﻟﺨﻁﺒﺔ ﺠﻤﻌﹰﺎ ﺒﻴﻥ‬
‫ﺍﻟﺭﻭﺍﻴﺎﺕ‪ ،‬ﻭﻴﻜﻭﻥ ﺍﻟﻤﺭﺍﺩ ﺒﺎﻟﺼﻼﺓ ﺍﻟﺨﻁﺒﺔ؛ ﻷﻥ ﻤﻨﺘﻅﺭ ﺍﻟﺼﻼﺓ‬
‫ﻓﻲ ﺼﻼﺓ )‪.(82‬‬
‫ﺍﻟﺜﺎﻨﻴﺔ‪ :‬ﺃﻨﻪ ﻭﺭﺩ ﻓﻲ ﺭﻭﺍﻴﺔ ﺃﻨﻬﻡ ﺍﻨﻔﻀﻭﺍ ﻓﻠﻡ ﻴﺒﻘﻰ ﺇﻻ‬
‫ﻼ‪ -‬ﻭﺇﻥ ﻜﺎﻥ ﺍﻟﻤﺸﻬﻭﺭ ﻓﻲ ﺍﻟﺭﻭﺍﻴﺎﺕ ﺍﺜﻨﺎ ﻋﺸﺭ‪-‬‬ ‫ﺃﺭﺒﻌﻭﻥ ﺭﺠ ﹰ‬
‫)‪(83‬‬
‫ﻟﻜﻨﻬﺎ ﻻ ﺘﻨﻌﻘﺩ ﺇﻻ ﺒﺄﺭﺒﻌﻴﻥ ‪.‬‬
‫ﺍﻟﻭﺠﻪ ﺍﻟﺜﺎﻨﻲ‪ :‬ﺃﻥ ﻫﺫﺍ ﺍﻟﺤﺩﻴﺙ ﻻ ﻴﺩل ﻋﻠﻰ ﺃﻥ ﺍﻟﺠﻤﻌﺔ ﻻ‬
‫ﻼ ﻭﺃﻥ ﺍﻟﺫﻴﻥ ﺤﻀﺭﻭﺍ ﺍﻟﺠﻤﻌﺔ ﻜﺎﻨﻭﺍ‬ ‫ﺘﻨﻌﻘﺩ ﺇﻻ ﺒﺄﺭﺒﻌﻴﻥ ﺭﺠ ﹰ‬
‫ﺃﺭﺒﻌﻴﻥ‪ ،‬ﻓﻴﻤﻜﻥ ﺃﻥ ﻴﻜﻭﻨﻭﺍ ﺃﻜﺜﺭ ﻤﻥ ﺫﻟﻙ ﺃﻭ ﺃﻗل ﻭﻋﻨﺩﻫﺎ ﻴﻤﻜﻥ‬
‫ﺃﻥ ﻴﺠﻤﻊ ﺒﺄﻜﺜﺭ ﺃﻭ ﺃﻗل ﻤﻥ ﺫﻟﻙ‪ ،‬ﻭﻟﻴﺱ ﻓﻌﻠﻪ ﻓﻲ ﺠﻤﻌﺔ ﺃﻭﻟﻰ‬
‫ﻓﻲ ﺍﻻﻋﺘﺒﺎﺭ ﻤﻥ ﻓﻌﻠﻪ ﻓﻲ ﺠﻤﻌﺔ ﺃﺨﺭﻯ)‪.(84‬‬
‫ﺍﻟﻭﺠﻪ ﺍﻟﺜﺎﻟﺙ‪ :‬ﺃﻥ ﺍﻹﻗﺎﻤﺔ ﺒﺎﻷﺭﺒﻌﻴﻥ ﻭﻗﻌﺕ ﺍﺘﻔﺎﻗﹰﺎ ﻭﻻ ﺤﺠﺔ‬
‫ﻓﻲ ﺤﺩﻴﺙ ﺃﺴﻌﺩ ﺒﻥ ﺯﺭﺍﺭﺓ ﻋﻠﻴﻬﺎ‪ ،‬ﻷﻨﻪ ﺭﻭﻱ ﺃﻥ ﺃﺴﻌﺩ ﻨﻔﺴﻪ‬
‫ﻼ)‪.(85‬‬‫ﺃﻗﺎﻤﻬﺎ ﺒﺴﺒﻌﺔ ﻋﺸﺭ ﺭﺠ ﹰ‬
‫ﺍﻟﻭﺠﻪ ﺍﻟﺭﺍﺒﻊ‪ :‬ﻻ ﺤﺠﺔ ﻓﻲ ﺤﺩﻴﺙ ﺃﺴﻌﺩ ﺒﻥ ﺯﺭﺍﺭﺓ ﺃﻨﻬﻡ‬
‫ﻜﺎﻨﻭﺍ ﺃﺭﺒﻌﻴﻥ؛ ﻷﻥ ﺍﺘﻔﺎﻕ ﻜﻭﻥ ﻋﺩﺩﻫﻡ ﺃﺭﺒﻌﻴﻥ ﻓﻲ ﺫﻟﻙ ﺍﻟﻴﻭﻡ ﻻ‬
‫ﻴﻘﺘﻀﻲ ﺘﻌﻴﻥ ﺫﻟﻙ ﺍﻟﻌﺩﺩ ﺸﺭﻋﹰﺎ)‪.(86‬‬
‫ﺍﻟﻭﺠﻪ ﺍﻟﺨﺎﻤﺱ‪ :‬ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻟﻡ ﻴﻘل ﺃﻨﻪ‬
‫ﻻ ﺘﺠﻭﺯ ﺍﻟﺠﻤﻌﺔ ﺒﺄﻗل ﻤﻥ ﻫﺫﺍ ﺍﻟﻌﺩﺩ‪ ،‬ﻨﻌﻡ ﺍﻟﺠﻤﻌﺔ ﻭﺍﺠﺒﺔ‬
‫ﻼ ﻭﺒﺄﻜﺜﺭ ﻤﻥ ﺃﺭﺒﻌﻴﻥ ﻭﺒﺄﻗل ﻤﻥ ﺃﺭﺒﻌﻴﻥ)‪.(87‬‬ ‫ﺒﺄﺭﺒﻌﻴﻥ ﺭﺠ ﹰ‬
‫ﻤﺤﻤﺩ ﻋﻭﺍﺩ ﺍﻟﺴﻜﺭ‬
‫ﻋﺸﺭﻴﻥ ﺃﻭ ﺃﺭﺒﻌﻴﻥ ﺃﻓﻜﺎﻥ ﻴﻘﺎل ﺍﻨﻬﺎ ﻻ ﺘﻨﻌﻘﺩ ﺇﻻ ﺒﻌﺸﺭﻴﻥ ﺃﻭ‬
‫ﺃﺭﺒﻌﻴﻥ")‪(114‬؟‬
‫ﺍﻟﺭﺃﻱ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺫﻫﺏ )ﺍﻟﻅﺎﻫﺭﻴﺔ ﻭﺇﺒﺭﺍﻫﻴﻡ ﺍﻟﻨﺨﻌﻲ‬
‫ﻭﺍﻟﺤﺴﻥ ﺒﻥ ﺤﻴﻲ ﻭﺃﺒﻭ ﺴﻠﻴﻤﺎﻥ()‪ ،(115‬ﻭ)ﺍﻟﺤﺴﻥ ﺒﻥ ﺼﺎﻟﺢ‬
‫ﻭﻤﻜﺤﻭل()‪ ،(116‬ﻭﺍﻟﻁﺒﺭﻱ)‪ ،(117‬ﺇﻟﻰ ﺃﻥ ﺍﻟﻌﺩﺩ ﺍﻟﻤﻁﻠﻭﺏ ﻟﺼﻼﺓ‬
‫ﺍﻟﺠﻤﻌﺔ ﻴﺘﺤﻘﻕ ﺒﻭﺠﻭﺩ ﻓﺭﺩ ﻭﺍﺤﺩ ﻤﻊ ﺍﻹﻤﺎﻡ)‪.(118‬‬
‫ﻭﺍﺴﺘﺩل ﻫﺫﺍ ﺍﻟﻔﺭﻴﻕ‪ :‬ﺒﻤﺎ ﺭﻭﻱ ﻋﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ ﺃﻨﻪ ﻗﺎل‪" :‬ﺇﺫﺍ ﺴﺎﻓﺭﺘﻤﺎ ﻓﺄﺫﻨﺎ ﻭﺃﻗﻴﻤﺎ ﻭﻟﻴﺅﻤﻜﻤﺎ‬
‫ﺃﻜﺒﺭﻜﻤﺎ")‪.(119‬‬
‫ﻭﺠﻪ ﺍﻟﺩﻻﻟﺔ‪ :‬ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺠﻌل ﻟﻼﺜﻨﻴﻥ‬
‫ﺤﻜﻡ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺍﻟﺼﻼﺓ)‪.(120‬‬
‫ﻭﻴﻌﺘﺭﺽ ﻋﻠﻴﻪ‪ :‬ﺃﻥ ﺍﻻﺜﻨﻴﻥ ﺇﺫﺍ ﻟﻡ ﻴﻜﻥ ﻟﻬﻤﺎ ﺜﺎﻟﺙ ﻓﺈﻥ ﺤﻜﻡ‬
‫ﺍﻹﻤﺎﻡ ﺃﻥ ﻴﻘﻑ ﺍﻟﻤﺄﻤﻭﻡ ﻋﻠﻰ ﻴﻤﻴﻥ ﺍﻹﻤﺎﻡ ﻓﺈﺫﺍ ﻜﺎﻨﻭﺍ ﺜﻼﺜﺔ ﻓﻘﺩ‬
‫ﻗﻴل‪ :‬ﺍﻨﻬﻤﺎ ﻴﻘﻔﺎﻥ ﻋﻥ ﻴﻤﻴﻥ ﺍﻹﻤﺎﻡ ﻭﻴﺴﺎﺭﻩ‪ ،‬ﻭﻗﺩ ﻗﻴل ﺒل ﺨﻠﻑ‬
‫ﺍﻹﻤﺎﻡ ﻭﻟﻡ ﻴﺨﺘﻠﻔﻭﺍ ﻓﻲ ﺍﻷﺭﺒﻌﺔ‪ ،‬ﻷﻥ ﺍﻟﺜﻼﺜﺔ ﻴﻘﻔﻭﻥ ﺨﻠﻑ ﺍﻹﻤﺎﻡ‪،‬‬
‫ﻓﻭﺠﺩﻨﺎ ﺤﻜﻡ ﺍﻷﺭﺒﻌﺔ ﻏﻴﺭ ﺤﻜﻡ ﺍﻻﺜﻨﻴﻥ)‪!!(121‬‬
‫ﻭﻴﺠﺎﺏ)‪ :(122‬ﻨﺴﻠﻡ ﻤﻥ ﺤﻴﺙ ﻤﻭﺍﻀﻊ ﺍﻟﻭﻗﻭﻑ؛ ﺇﻻ ﺃﻥ ﺤﻜﻡ‬
‫ﺍﻟﺠﻤﺎﻋﺔ ﻭﺍﺠﺏ ﻟﻬﻤﺎ ﺒﺈﻗﺭﺍﺭﻜﻡ ﻭﻟﻴﺱ ﻓﻲ ﺤﻜﻡ ﺍﺨﺘﻼﻑ ﻤﻭﻗﻑ‬
‫ﻼ ﻭﻗﺩ ﺤﻜﻡ ﺍﷲ ﺘﻌﺎﻟﻰ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺄﻤﻭﻡ ﺩﻟﻴل ﻋﻠﻰ ﺤﻜﻡ ﺍﻟﺠﻤﻌﺔ ﺃﺼ ﹰ‬
‫ﻟﺴﺎﻥ ﺍﻟﺭﺴﻭل ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺒﺄﻥ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ ﺭﻜﻌﺘﺎﻥ ﻭﻗﺎل‬
‫ﻋﺯ ﻭﺠل‪) :‬ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﺫﻴﻥ ﺁﻤﻨﻭﺍ ﺇﺫﺍ ﻨﻭﺩﻱ ﻟﻠﺼﻼﺓ ﻤﻥ ﻴﻭﻡ‬
‫ﺍﻟﺠﻤﻌﺔ ﻓﺎﺴﻌﻭﺍ ﺇﻟﻰ ﺫﻜﺭ ﺍﷲ ﻭﺫﺭﻭﺍ ﺍﻟﺒﻴﻊ(")‪ (123‬ﻓﻼ ﻴﺠﻭﺯ ﺃﻥ‬
‫ﻴﺨﺭﺝ ﻋﻥ ﻫﺫﺍ ﺍﻷﻤﺭ ﻭﻋﻥ ﻫﺫﺍ ﺍﻟﺤﻜﻡ ﺃﺤﺩ ﺇﻻ ﻤﻥ ﺠﺎﺀ ﺒﻨﺹ‬
‫ﺠﻠﻲ ﺃﻭ ﺇﺠﻤﺎﻉ ﻤﺘﻴﻘﻥ ﻋﻠﻰ ﺨﺭﻭﺠﻪ ﻋﻨﻪ ﻭﻟﻴﺱ ﺫﻟﻙ ﺇﻻ ﺍﻟﻔﺭﺩ‬
‫ﻭﺤﺩﻩ‪.‬‬
‫ﺍﻟﺭﺃﻱ ﺍﻟﺭﺍﺠﺢ‪:‬‬
‫ﺒﻌﺩ ﻋﺭﺽ ﺁﺭﺍﺀ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺃﺩﻟﺘﻬﻡ ﻭﻤﻨﺎﻗﺸﺘﻬﺎ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ‪،‬‬
‫ﻻ ﺍﻟﺠﻤﻊ ﺒﻴﻨﻬﻤﺎ‪،‬‬ ‫ﻓﺈﻨﻨﻲ ﺃﺭﺠﺢ ﺭﺃﻱ ﺍﻟﺤﻨﻔﻴﺔ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻤﺤﺎﻭ ﹰ‬
‫ﻓﺭﺠﺤﺕ ﻤﻥ ﺤﻴﺙ ﺍﻷﺼل ﺍﻥ ﺍﻟﺠﻤﻌﺔ ﺘﺠﺏ ﺍﺒﺘﺩﺍ ‪‬ﺀ ﻋﻠﻰ ﺠﻤﺎﻋﺔ‬
‫ﺘﺘﻘﺭﻯ ﺒﻬﻡ ﻗﺭﻴﺔ‪ ،‬ﻭﻴﻜﻭﻥ ﻟﻬﻡ ﺴﻭﻕ ﻭﺒﻴﻨﻬﻡ ﺒﻴﻊ ﻭﺸﺭﺍﺀ ﻭﻫﺫﺍ‬
‫ﺭﺃﻱ ﺍﻟﻤﺎﻟﻜﻴﺔ‪ ،‬ﻭﻟﻜﻥ ﺇﺫﺍ ﺘﻌﺫﺭ ﺫﻟﻙ ﻓﺎﻨﻲ ﺃﺭﺠﺢ ﺠﻭﺍﺯﻫﺎ ﺒﺜﻼﺜﺔ‬
‫ﻏﻴﺭ ﺍﻹﻤﺎﻡ‪ ،‬ﻭﻫﻭ ﻗﻭل ﺃﺒﻭ ﺤﻨﻴﻔﺔ ﻭﻤﺤﻤﺩ‪ ،‬ﻭﺴﺒﺏ ﺫﻟﻙ ﺍﻟﺘﺭﺠﻴﺢ‬
‫ﻫﺫﺍ ﺍﻟﻌﺩﺩ ﻓﻲ ﺍﻻﺒﺘﺩﺍﺀ ﻓﻴﺠﻭﺯ ﻓﻲ ﺍﻻﺴﺘﺩﺍﻤﺔ ﺤﺘﻰ ﻭﺇﻥ ﻟﻡ ﻴﺒ ﹶ‬
‫ﻤﺎ ﻴﻠﻲ‪:‬‬
‫ﺃ‪ -‬ﻋﺩﻡ ﺼﺤﺔ ﺇﺤﺩﻯ ﺍﻟﺭﻭﺍﻴﺎﺕ ﺍﻟﺘﻲ ﺘﺜﺒﺕ ﺍﻟﻌﺩﺩ‪ ،‬ﻭﻟﻭ‬
‫ﺼﺤﺕ ﺇﺤﺩﺍﻫﺎ ﻟﻜﺎﻨﺕ ﻨﺼﹰﺎ ﺘﻭﻗﻴﻔﻴﹰﺎ ﻻ ﻴﺠﻭﺯ ﻤﺨﺎﻟﻔﺘﻪ‪.‬‬
‫ﺏ‪ -‬ﺇﻥ ﺍﻻﺴﺘﺩﻻل ﺒﻤﻥ ﺒﻘﻲ ﻤﻊ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‬
‫ﻓﻲ ﻗﻀﻴﺔ ﺍﻻﻨﻔﻀﺎﺽ ﻻ ﻴﻌﻭل ﻋﻠﻴﻬﺎ‪ ،‬ﻟﻜﺜﺭﺓ ﺍﻻﺤﺘﻤﺎﻻﺕ‬
‫ﺍﻟﻭﺍﺭﺩﺓ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺍﻟﺩﻟﻴل ﺇﺫﺍ ﺘﻁﺭﻕ ﺇﻟﻴﻪ ﺍﻻﺤﺘﻤﺎل ﺒﻁل ﺒﻪ‬
‫ﻻ‪.‬‬
‫ﺍﻻﺴﺘﺩﻻل ﺃﺼﻭ ﹰ‬
‫ﺝ‪ -‬ﻋﺩﻡ ﻭﺭﻭﺩ ﺍﻟﻨﻬﻲ ﻋﻥ ﺇﻗﺎﻤﺔ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ ﺒﺄﻗل ﻤﻥ‬
‫‪- 454 -‬‬
‫ﺸﺭﻁﻴ‪‬ﺔ ﺍﻟﺠﻤﺎﻋﺔ ‪...‬‬
‫ﺍﻷﺩﻟﺔ ﻭﺍﻟﻤﻨﺎﻗﺸﺔ‬
‫ﺃ‪ -‬ﻤﺎ ﺭﻭﻱ ﻋﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﻨﻪ‪":‬ﻜﺎﻥ‬
‫ﻴﺨﻁﺏ ﻗﺎﺌﻤﹰﺎ ﻴﻭﻡ ﺍﻟﺠﻤﻌﺔ ﻓﺠﺎﺀﺕ ﻋﻴﺭ ﻤﻥ ﺍﻟﺸﺎﻡ ﻓﺎﻨﻔﺘل ﺍﻟﻨﺎﺱ‬
‫ﻼ")‪.(104‬‬
‫ﺇﻟﻴﻬﺎ ﺤﺘﻰ ﻟﻡ ﻴﺒﻕ ﺇﻻ ﺍﺜﻨﺎ ﻋﺸﺭ ﺭﺠ ﹰ‬
‫ﻭﺠﻪ ﺍﻟﺩﻻﻟﺔ‪ :‬ﺃﻥ ﺍﻟﺤﺩﻴﺙ ﻴﺩل ﺩﻻﻟﺔ ﻗﺎﻁﻌﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﺒﻲ‬
‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺼﻠﻰ ﺍﻟﺠﻤﻌﺔ ﺒﺎﻟﺒﺎﻗﻴﻥ ﻭﻫﻡ ﺍﺜﻨﺎ ﻋﺸﺭ‬
‫ﻼﹰ ‪.‬‬
‫ﺭﺠ َ‬
‫ﻭﻴﻌﺘﺭﺽ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺩﻟﻴل ﻤﻥ ﻭﺠﻬﻴﻥ‪:‬‬
‫ﺍﻷﻭل‪ :‬ﺃﻥ ﻜﻭﻥ ﺍﻟﺒﺎﻗﻲ ﺍﺜﻨﻲ ﻋﺸﺭ ﺃﻭ ﺃﺤﺩ ﻋﺸﺭ ﺃﻭ ﺜﻤﺎﻨﻴﺔ‬
‫ﻋﺸﺭ ﻋﻠﻰ ﺍﺨﺘﻼﻑ ﺍﻟﺭﻭﺍﻴﺎﺕ ﻗﺎﺒﻠﺔ ﺭﻭﺍﻴﺔ ﻜﻭﻥ ﺍﻟﺒﺎﻗﻲ ﺃﺭﺒﻌﻴﻥ‪،‬‬
‫ﻭﺍﻟﻜل ﺃﻗﻭﺍل ﻤﻨﻘﻭﻟﺔ ﻓﻲ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﺘﺼﺤﻴﺢ ﻤﺘﻌﻴﻥ ﻤﻨﻬﺎ ﺒﻁﺭﻴﻘﺔ‬
‫ﻟﻡ ﺘﺜﺒﺕ ﻟﻨﺎ)‪.(105‬‬
‫ﺍﻟﺜﺎﻨﻲ‪ :‬ﺍﻥ ﺒﻘﺎﺀ ﺍﻻﺜﻨﻲ ﻋﺸﺭ ﻻ ﻴﺴﺘﻠﺯﻡ ﺍﻟﺸﺭﻭﻉ ﺒﻬﻡ ﻟﺠﻭﺍﺯ‬
‫ﺸﺭﻭﻋﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺒﺄﻜﺜﺭ ﻤﻥ ﺫﻟﻙ ﻻﺤﺘﻤﺎل ﺃﻨﻬﻡ‬
‫ﺭﺠﻌﻭﺍ ﺃﻭ ﺠﺎﺀ ﻏﻴﺭﻫﻡ ﻓﺼﺎﺭ ﺍﻟﻤﺘﺤﻘﻕ ﻜﻭﻥ ﺍﻟﺸﺭﻁ ﻤﻁﻠﻕ‬
‫ﺍﻟﺠﻤﺎﻋﺔ)‪.(106‬‬
‫ﺏ‪ -‬ﻤﺎ ﺭﻭﻱ ﻋﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﻨﻪ‪ :‬ﻜﺘﺏ‬
‫ﺇﻟﻰ ﻤﺼﻌﺏ ﺒﻥ ﻋﻤﻴﺭ ﺒﺎﻟﻤﺩﻴﻨﺔ ﻓﺄﻤﺭﻩ ﺃﻥ ﻴﺼﻠﻲ ﺍﻟﺠﻤﻌﺔ ﻋﻨﺩ‬
‫ﺍﻟﺯﻭﺍل ﺭﻜﻌﺘﻴﻥ ﻭﺃﻥ ﻴﺨﻁﺏ ﻓﻴﻬﻤﺎ ﻓﺠﻤﻊ ﻤﺼﻌﺏ ﺒﻥ ﻋﻤﻴﺭ ﻓﻲ‬
‫ﻼ)‪.(107‬‬‫ﺒﻴﺕ ﺴﻌﺩ ﺒﻥ ﺨﺜﻴﻤﺔ ﺒﺎﺜﻨﻲ ﻋﺸﺭ ﺭﺠ ﹰ‬
‫ﻭﺠﻪ ﺍﻟﺩﻻﻟﺔ‪ :‬ﻴﺩل ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﺃﻥ ﺍﻻﺜﻨﻲ ﻋﺸﺭ ﺘﺘﺤﻘﻕ ﺒﻬﻡ‬
‫ﺍﻟﺠﻤﺎﻋﺔ ﻭﺘﻨﻌﻘﺩ ﺒﻬﻡ ﺍﻟﺠﻤﻌﺔ‪.‬‬
‫ﻭﻴﻌﺘﺭﺽ‪ :‬ﺃﻥ ﻫﺫﺍ ﺍﻟﺨﺒﺭ ﻟﻡ ﻴﺼﺢ ﻭﺫﻟﻙ ﺒﺴﺒﺏ ﻭﺠﻭﺩ‬
‫ﺭﻭﺍﻴﺎﺕ ﺃﺼﺢ ﻤﻨﻪ ﺭﻭﺍﻫﺎ ﺃﺼﺤﺎﺏ ﺍﻟﺴﻨﻥ ﺘﻔﻴﺩ ﻋﻜﺱ ﺫﻟﻙ)‪.(108‬‬
‫ﺝ‪ -‬ﻤﺎ ﺭﻭﻱ ﻋﻥ ﺠﺎﺒﺭ ﺃﻨﻪ ﻗﺎل‪ :‬ﻜﻨﺎ ﻤﻊ ﺭﺴﻭل ﺍﷲ ﻋﻠﻴﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻴﻭﻡ ﺍﻟﺠﻤﻌﺔ ﻓﻘﺩﻤﺕ ﺴﻭﻴﻘﺔ )‪ (109‬ﻓﺨﺭﺝ ﺍﻟﻨﺎﺱ‬
‫ﻼ ﺃﻨﺎ ﻓﻴﻬﻡ)‪ ،(110‬ﻓﺄﻨﺯل ﺍﷲ‬ ‫ﺇﻟﻴﻬﺎ ﻓﻠﻡ ﻴﺒﻕ ﺇﻻ ﺍﺜﻨﺎ ﻋﺸﺭ ﺭﺠ ﹰ‬
‫ﺘﻌﺎﻟﻰ )ﻭﺇﺫﺍ ﺭﺃﻭﺍ ﺘﺠﺎﺭﺓ ﺃﻭ ﻟﻬﻭﹰﺍ ﺍﻨﻔﻀﻭﺍ ﺇﻟﻴﻬﺎ ﻭﺘﺭﻜﻭﻙ‬
‫ﻗﺎﺌﻤﹰﺎ()‪.(111‬‬
‫ﻭﺠﻪ ﺍﻟﺩﻻﻟﺔ‪ :‬ﻴﺩل ﺍﻟﺤﺩﻴﺙ ﻋﻠﻰ ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ ﺼﻠﻰ ﺒﺎﻟﺒﺎﻗﻴﻥ ﻭﻫﻡ ﺍﻻﺜﻨﺎ ﻋﺸﺭ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻓﺠﺎﺯ‬
‫ﻕ‬
‫ﻟﻨﻬﺎﻴﺔ ﺍﻟﺼﻼﺓ ﺇﻻ ﻫ‪‬ﻡ)‪ ،(112‬ﻓﻼ ﻴﻘﺎل ﺤﻴﻨﺌﺫ ﺃﻨﻪ ﻴﺤﺘﻤل ﺃﻨﻬﻡ‬
‫ﻋﺎﺩﻭﺍ ﻓﺤﻀﺭﻭﺍ ﺍﻟﻘﺩﺭ ﺍﻟﻭﺍﺠﺏ‪ ،‬ﻭﻴﺤﺘﻤل ﺃﻨﻬﻡ ﻋﺎﺩﻭﺍ ﻗﺒل ﻁﻭل‬
‫ﺍﻟﻔﺼل)‪ ،(113‬ﻓﻼ ﺍﺴﺘﺩﻻل ﻤﻊ ﺍﺤﺘﻤﺎل‪.‬‬
‫ﻭﻴﻌﺘﺭﺽ‪":‬ﺒﺄﻥ ﻗﺼﺔ ﺍﻻﻨﻔﻀﺎﺽ ﻭﺍﻗﻌﺔ ﻋﻴﻥ ﻻ ﻴﻤﻜﻥ‬
‫ﺘﻌﻤﻴﻤﻬﺎ ﻭﻻ ﻴﻤﻜﻥ ﺍﻻﺴﺘﺩﻻل ﺒﻬﺎ ﻋﻠﻰ ﺍﻟﻤﺩﻋﻰ ﻷﻨﻪ ﻜﺎﻥ ﻴﻤﻜﻥ‬
‫ﺃﻥ ﻴﻨﻔﺽ ﺃﻜﺜﺭ ﻭﻴﺒﻘﻰ ﻋﻨﺩﻩ ﺃﻗل ﻤﻥ ﺍﻻﺜﻨﻲ ﻋﺸﺭ ﺭﺠﻼﹰ‪ ،‬ﻭﺭﺒﻤﺎ‬
‫ﺍﻨﻔﻀﻭﺍ ﻋﻨﻪ ﻭﺒﻘﻲ ﻋﻨﺩﻩ ﺃﻜﺜﺭ ﻤﻥ ﺍﻻﺜﻨﻲ ﻋﺸﺭ‪ ،‬ﻓﻬل ﻴﻤﻜﻥ ﺃﻥ‬
‫ﻴﻘﺎل ﺴﺎﻋﺘﻬﺎ ﺍﻥ ﺍﻟﺠﻤﻌﺔ ﺘﻨﻌﻘﺩ ﺒﺜﻤﺎﻨﻴﺔ‪ ،‬ﻭﻟﻭ ﺍﻨﻔﻀﻭﺍ ﻋﻨﻪ ﺇﻻ‬

‫ﻋﺎﻤﺔ‪ ،‬ﻭﺍﻟﻌﺒﺩ ﻤﺸﻤﻭل ﺒﺎﻟﺨﻁﺎﺏ‪.‬‬
‫ﻭﻴﺠﺎﺏ‪ :‬ﺃﻥ ﺍﻵﻴﺔ ﻤﺨﺼﻭﺼﺔ ﺒﺫﻭﻱ ﺍﻷﻋﺫﺍﺭ ﻭﺍﻟﻌﺒﺩ‬
‫ﻤﻨﻬﻡ)‪.(134‬‬
‫ﻭﻴﻌﺘﺭﺽ‪ :‬ﺃﻥ ﻋﺫﺭﻩ ﻗﺩ ﺯﺍل ﺒﺤﻀﻭﺭﻩ ﻓﻠﻡ ﻴﻌﺩ ﻟﻬﺫﺍ ﺍﻟﺸﺭﻁ‬
‫ﻤﻌﻨﻰ‪.‬‬
‫ﺍﻟﺭﺃﻱ ﺍﻟﺜﺎﻨﻲ‪ :‬ﺫﻫﺏ ﺍﻟﺤﻨﻔﻴﺔ ﺇﻟﻰ ﻋﺩﻡ ﺍﺸﺘﺭﺍﻁ ﺍﻟﺤﺭﻴﺔ‪،‬‬
‫ﻓﺘﻨﻌﻘﺩ ﺒﺎﻟﻌﺒﻴﺩ)‪.(135‬‬
‫ﺍﻷﺩﻟﺔ ﻭﺍﻟﻤﻨﺎﻗﺸﺔ‪:‬‬
‫‪ -1‬ﻷﻥ ﺼﻔﺔ ﺍﻟﺤﺭﻴﺔ ﻟﻴﺴﺕ ﺒﺸﺭﻁ ﻓﻲ ﺍﻹﻤﺎﻡ ﻭﻫﻭ ﺩﺭﺠﺔ‬
‫ﺃﻋﻠﻰ ﻤﻥ ﺍﻟﻤﺄﻤﻭﻡ ﻓﺄﻥ ﻻ ﺘﺸﺘﺭﻁ ﻓﻲ ﺼﻔﺔ ﻤﻥ ﺤﻀﺭ ﺍﻟﺠﻤﻌﺔ‬
‫ﻻﻋﺘﺒﺎﺭ ﺍﻟﻌﺩﺩ ﺃﻭﻟﻰ)‪.(136‬‬
‫‪ -2‬ﻷﻨﻪ ﺇﺫﺍ ﺼﻠﺢ ﺍﻟﻌﺒﺩ ﻟﻺﻤﺎﻤﺔ ﻓﻸﻥ ﻴﺼﻠﺢ ﻟﻼﻗﺘﺩﺍﺀ‬
‫ﺃﻭﻟﻰ)‪.(137‬‬
‫ﺜﺎﻨﻴ ﹰﺎ‪ :‬ﺍﻹﻗﺎﻤﺔ‬
‫ﺁﺭﺍﺀ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻷﺩﻟﺔ ﻭﺍﻟﻤﻨﺎﻗﺸﺔ‪:‬‬
‫)‪(139‬‬ ‫)‪(138‬‬
‫ﻭﺍﻟﺤﻨﺎﺒﻠﺔ‬ ‫ﻭﺍﻟﺸﺎﻓﻌﻴﺔ‬ ‫ﺍﻟﺭﺃﻱ ﺍﻷﻭل‪ :‬ﺫﻫﺏ ﺍﻟﻤﺎﻟﻜﻴﺔ‬
‫)‪ (140‬ﻭﺍﻟﻅﺎﻫﺭﻴﺔ)‪ ، (141‬ﺇﻟﻰ ﺃﻥ ﺍﻹﻗﺎﻤﺔ ﺸﺭﻁ ﻓﻲ ﺍﻟﻌﺩﺩ ﺍﻟﺫﻱ‬
‫ﻴﺤﻘﻕ ﺍﻟﺠﻤﺎﻋﺔ ﻟﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻓﻠﻭ ﺤﻀﺭ ﺍﻟﻤﺴﺎﻓﺭ ﻻ ﻴﺩﺨل‬
‫ﻓﻲ ﺍﻟﻌﺩﺩ‪.‬‬
‫ﻭﺍﺴﺘﺩﻟﻭﺍ ﺒﺄﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻜﺎﻥ ﻴﺴﺎﻓﺭ ﻓﻼ‬
‫ﻴﺼﻠﻲ ﺍﻟﺠﻤﻌﺔ ﻓﻲ ﺴﻔﺭﻩ‪ ،‬ﻭﻜﺎﻥ ﻓﻲ ﺤﺠﺔ ﺍﻟﻭﺩﺍﻉ ﺒﻌﺭﻓﺔ ﻴﻭﻡ‬
‫ﺠﻤﻌﺔ ﻓﺼﻠﻰ ﺍﻟﻅﻬﺭ ﻭﺍﻟﻌﺼﺭ ﻭﺠﻤﻊ ﺒﻴﻨﻬﻤﺎ ﻭﻟﻡ ﻴﺼل ﺠﻤﻌﺔ‪،‬‬
‫ﻭﻫﺫﺍ ﻤﺎ ﻓﻌﻠﻪ ﺍﻟﺨﻠﻔﺎﺀ ﺍﻟﺭﺍﺸﺩﻭﻥ ﻭﺍﻟﺼﺤﺎﺒﺔ ﻤﻥ ﺒﻌﺩﻩ ﻓﻲ ﺍﻟﺴﻔﺭ‪،‬‬
‫ﻭﺇﺠﻤﺎﻉ ﺍﻷﻤﺔ ﻋﻠﻰ ﺫﻟﻙ)‪.(142‬‬
‫ﻭﻴﻌﺘﺭﺽ ﻋﻠﻴﻪ‪ :‬ﺃﻥ ﺍﻟﺠﻤﻌﺔ ﺴﻘﻁﺕ ﻋﻥ ﺍﻟﻤﺴﺎﻓﺭ ﻟﻌﺫﺭ‪،‬‬
‫ﻓﺈﺫﺍ ﺤﻀﺭﻫﺎ ﺯﺍل ﺍﻟﻌﺫﺭ‪ ،‬ﻭﻴﻜﻭﻥ ﻗﺩ ﺃﺨﺫ ﺒﺎﻟﻌﺯﻴﻤﺔ ﻭﺘﺭﻙ‬
‫ﺍﻟﺭﺨﺼﺔ ﻭﻫﺫﺍ ﺠﺎﺌﺯ ﺃﻥ ﻟﻡ ﻴﻜﻥ ﻫﻭ ﺍﻷﻭﻟﻰ‪.‬‬
‫ﺍﻟﺭﺃﻱ ﺍﻟﺜﺎﻨﻲ‪ :‬ﺫﻫﺏ ﺍﻟﺤﻨﻔﻴﺔ)‪ (143‬ﺇﻟﻰ ﻋﺩﻡ ﺍﺸﺘﺭﺍﻁ ﺍﻹﻗﺎﻤﺔ‪،‬‬
‫ﻓﺘﻨﻌﻘﺩ ﺒﺎﻟﻤﺴﺎﻓﺭﻴﻥ‪.‬‬
‫ﻭﺍﺴﺘﺩﻟﻭﺍ ﺒﻤﺎ ﻴﻠﻲ‪:‬‬
‫‪ -1‬ﺃﻥ ﺍﻟﻤﺴﺎﻓﺭ ﻴﺼﻠﺢ ﺇﻤﺎﻤﹰﺎ ﻓﻲ ﺍﻟﺼﻼﺓ ﻓﺘﻨﻌﻘﺩ ﺒﻪ ﺍﻟﺠﻤﻌﺔ‪،‬‬
‫ﻷﻥ ﺍﻟﻘﺎﻋﺩﺓ ﻋﻨﺩﻫﻡ‪ :‬ﻜل ﻤﻥ ﻴﺼﻠﺢ ﺇﻤﺎﻤﹰﺎ ﻟﻠﺭﺠﺎل ﻓﻲ ﺍﻟﺼﻠﻭﺍﺕ‬
‫ﺍﻟﻤﻜﺘﻭﺒﺎﺕ ﺘﻨﻌﻘﺩ ﺒﻪ ﺍﻟﺠﻤﻌﺔ)‪.(144‬‬
‫‪ -2‬ﺃﻥ ﺍﻟﺠﻤﻌﺔ ﻻ ﺘﺠﺏ ﻋﻠﻰ ﺍﻟﻤﺴﺎﻓﺭ ﺇﺫﺍ ﻟﻡ ﻴﺤﻀﺭ‪ ،‬ﻓﺎﻤﺎ‬
‫ﺇﺫﺍ ﺤﻀﺭ ﻓﺘﺠﺏ؛ ﻷﻥ ﺍﻟﻤﺎﻨﻊ ﻤﻥ ﺍﻟﻭﺠﻭﺏ ﻗﺩ ﺯﺍل)‪.(145‬‬
‫ﺍﻟﺭﺃﻱ ﺍﻟﺭﺍﺠﺢ ﻓﻲ ﺸﺭﻁﻲ ﺍﻟﺤﺭﻴﺔ ﻭﺍﻹﻗﺎﻤﺔ‪:‬‬
‫ﻭﺍﻟﺫﻱ ﺃﻤﻴل ﺇﻟﻴﻪ ﻓﻲ ﻫﺫﻴﻥ ﺍﻟﺸﺭﻁﻴﻥ ﻫﻭ ﻤﺎ ﺫﻫﺏ ﺇﻟﻴﻪ‬
‫ﺍﻟﺤﻨﻔﻴﺔ ﻤﻥ ﻋﺩﻡ ﺍﻻﺸﺘﺭﺍﻁ‪ ،‬ﻭﺫﻟﻙ ﻟﻘﻭﺓ ﻤﺎ ﺍﺴﺘﺩﻟﻭﺍ ﺒﻪ ﻤﻥ ﻭﺠﻬﺔ‬
‫ﻨﻅﺭ ﺍﻟﺒﺎﺤﺙ‪ ،‬ﻭﺴﻼﻤﺔ ﺃﺩﻟﺘﻬﻡ ﻤﻥ ﺍﻟﻤﻌﺎﺭﻀﺔ‪ ،‬ﺒﺨﻼﻑ ﺃﺩﻟﺔ‬
‫‪- 455 -‬‬
‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﻋﻠﻭﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ‪ ،‬ﺍﻟﻤﺠﻠﹼﺩ ‪ ،34‬ﺍﻟﻌﺩﺩ ‪2007 ،2‬‬
‫ﺨﻤﺴﻴﻥ ﺃﻭ ﺃﺭﺒﻌﻴﻥ ﺃﻭ ﺇﺜﻨﻲ ﻋﺸﺭ‪ ....،‬ﻭﻭﺭﻭﺩ ﺍﻟﺨﻁﺎﺏ‬
‫ﺒﺸﺭﻁﻴﺔ ﺍﻟﺠﻤﺎﻋﺔ‪ ،‬ﻭﺘﻌﺫﺭ ﻭﺠﻭﺩ ﺠﻤﺎﻋﺔ ﺘﺘﻘﺭﻯ ﺒﻬﻡ ﻗﺭﻴﺔ‬
‫ﻴﺠﻌﻠﻨﺎ ﻨﺄﺨﺫ ﺒﺭﺃﻱ ﺍﻹﻤﺎﻡ ﺃﺒﻲ ﺤﻨﻴﻔﺔ ﻭﻤﺤﻤﺩ‪ ،‬ﻭﻫﻭ ﺍﻻﺴﺘﺩﻻل‬
‫ﺍﻟﻠﻐﻭﻱ ﻭﻓﻜﺭﺓ ﺃﻗل ﺍﻟﺠﻤﻊ ﻭﺍﻷﺤﻭﻁ ﻓﻴﻪ ﻭﺍﻷﺭﺠﺢ ﻭﻫﻭ ﺜﻼﺜﺔ‪،‬‬
‫ﻭﺍﷲ ﺃﻋﻠﻡ‪.‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺭﺍﺒﻊ‬
‫ﺼﻔﺔ ﻋﺩﺩ ﻤﻥ ﺘﻨﻌﻘﺩ ﺒﻬﻡ ﺍﻟﺠﻤﻌﺔ‬
‫ﺍﺘﻔﻕ ﺍﻟﻔﻘﻬﺎﺀ ﻋﻠﻰ ﺃﻨﻪ ﻴﺸﺘﺭﻁ ﻓﻴﻤﻥ ﺤﻀﺭ ﺍﻟﺠﻤﻌﺔ ﺤﺘﻰ‬
‫ﻴﻜﻭﻥ ﻤﻥ ﻀﻤﻥ ﺍﻟﻌﺩﺩ ﺍﻟﺫﻱ ﻴﺤﻘﻕ ﺍﻟﺠﻤﺎﻋﺔ‪ :‬ﺍﻟﺫﻜﻭﺭﺓ‪ ،‬ﻭﺍﻟﻌﻘل‪،‬‬
‫ﻭﺍﻟﺒﻠﻭﻍ؛ ﻷﻥ ﺃﻀﺩﺍﺩ ﻫﺅﻻﺀ ﻻ ﺘﻨﻌﻘﺩ ﺒﻬﻡ ﺍﻟﺠﻤﻌﺔ ﻓﻼ ﺘﺘﻡ ﺒﻬﻡ‬
‫ﺍﻟﺠﻤﺎﻋﺔ)‪.(124‬‬
‫ﻭﺍﺨﺘﻠﻔﻭﺍ ﻓﻲ ﺸﺭﻁﻲ‪ :‬ﺍﻟﺤﺭﻴﺔ ﻭﺍﻹﻗﺎﻤﺔ ﻜﻤﺎ ﻴﻠﻲ‪:‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺍﻟﺤﺭﻴﺔ ‪:‬‬
‫ﺁﺭﺍﺀ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻷﺩﻟﺔ ﻭﺍﻟﻤﻨﺎﻗﺸﺔ‪:‬‬
‫)‪(127‬‬
‫ﻭﺍﻟﺤﻨﺎﺒﻠﺔ‬ ‫)‪(126‬‬
‫ﻭﺍﻟﺸﺎﻓﻌﻴﺔ‬ ‫)‪(125‬‬
‫ﺍﻟﺭﺃﻱ ﺍﻷﻭل‪ :‬ﺫﻫﺏ ﺍﻟﻤﺎﻟﻜﻴﺔ‬
‫ﻭﺍﻟﻅﺎﻫﺭﻴﺔ)‪ (128‬ﺇﻟﻰ ﺃﻥ ﺍﻟﺤﺭﻴﺔ ﺸﺭﻁ ﻓﻠﻭ ﺤﻀﺭ ﺍﻟﻌﺒﺩ ﻻ ﻴﻌﺘﺒﺭ‬
‫ﻤﻥ ﻀﻤﻥ ﺍﻟﻌﺩﺩ ﺍﻟﻤﻁﻠﻭﺏ ﻟﺘﺤﻘﻕ ﺍﻟﺠﻤﺎﻋﺔ‪.‬‬
‫ﺍﻷﺩﻟﺔ ﻭﺍﻟﻤﻨﺎﻗﺸﺔ‪:‬‬
‫‪ -1‬ﻤﺎ ﺠﺎﺀ ﻋﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﻨﻪ‬
‫ﻗﺎل‪":‬ﺍﻟﺠﻤﻌﺔ ﻭﺍﺠﺒﺔ ﺇﻻ ﻋﻠﻰ ﺍﻤﺭﺃﺓ ﺃﻭ ﺼﺒﻲ ﺃﻭ ﻤﺭﻴﺽ ﺃﻭ ﻋﺒﺩ‬
‫ﺃﻭ ﻤﺴﺎﻓﺭ )‪."(129‬‬
‫ﻭﻴﻌﺘﺭﺽ ﻋﻠﻴﻪ‪ :‬ﺃﻨﻪ ﻟﻡ ﻴﺼﺢ‪ ،‬ﻭﻋﻠﻰ ﻓﺭﺽ ﺼﺤﺘﻪ ﻨﺴﻠﻡ‬
‫ﺃﻥ ﺍﻟﺠﻤﻌﺔ ﻟﻴﺴﺕ ﻭﺍﺠﺒﺔ ﺍﺒﺘﺩﺍ ‪‬ﺀ ﻭﻟﻜﻥ ﺇﺫﺍ ﺤﻀﺭﻭﺍ ﺘﺠﺏ؛ ﻷﻥ‬
‫ﺍﻟﻤﺎﻨﻊ ﻤﻥ ﺍﻟﻭﺠﻭﺏ ﻗﺩ ﺯﺍل ﺒﺨﻼﻑ ﺍﻟﺼﺒﻴﺎﻥ ﻭﺍﻟﻨﺴﺎﺀ)‪.(130‬‬
‫‪ -2‬ﻷﻥ ﺍﻟﺠﻤﻌﺔ ﻴﺠﺏ ﺍﻟﺴﻌﻲ ﺇﻟﻴﻬﺎ ﻤﻥ ﻤﻜﺎﻥ ﺒﻌﻴﺩ‪ ،‬ﻓﻠﻡ‬
‫ﺘﺠﺏ ﻋﻠﻴﻪ ﻜﺎﻟﺤﺞ ﻭﺍﻟﺠﻬﺎﺩ)‪.(131‬‬
‫ﻭﻴﻌﺘﺭﺽ‪ :‬ﺒﺄﻨﻪ ﻗﺩ ﻻ ﻴﻜﻭﻥ ﺍﻟﺴﻌﻲ ﻤﻥ ﻤﻜﺎﻥ ﺒﻌﻴﺩ ﺒل ﻤﻥ‬
‫ﻤﻜﺎﻥ ﻗﺭﻴﺏ‪ ،‬ﻭﻗﻴﺎﺱ ﺍﻟﺠﻤﻌﺔ ﻋﻠﻰ ﺍﻟﺤﺞ ﻭﺍﻟﺠﻬﺎﺩ ﻗﻴﺎﺱ ﻤﻊ‬
‫ﺍﻟﻔﺎﺭﻕ‪.‬‬
‫‪ -3‬ﻷﻥ ﺍﻟﻌﺒﺩ ﻤﻤﻠﻭﻙ ﺍﻟﻤﻨﻔﻌﺔ ﻤﺤﺒﻭﺱ ﻋﻠﻰ ﺍﻟﺴﻴﺩ ﺃﺸﺒﻪ‬
‫ﺍﻟﻤﺤﺒﻭﺱ ﺒﺎﻟﺩﻴﻥ)‪.(132‬‬
‫ﻭﻴﻌﺘﺭﺽ‪ :‬ﺒﺄﻨﻪ ﺇﺫﺍ ﺤﻀﺭ ﺍﻟﺠﻤﻌﺔ ﻟﻡ ﻴﻌﺩ ﻴﺸﺒﻪ ﺍﻟﻤﺤﺒﻭﺱ‬
‫ﺒﺎﻟﺩﻴﻥ‪.‬‬
‫‪ -4‬ﻷﻥ ﺍﻟﺠﻤﻌﺔ ﻟﻭ ﻭﺠﺒﺕ ﻋﻠﻴﻪ ﻟﺠﺎﺯ ﻟﻪ ﺍﻟﻤﻀﻲ ﺇﻟﻴﻬﺎ ﻤﻥ‬
‫ﻏﻴﺭ ﺇﺫﻥ ﺴﻴﺩﻩ‪ ،‬ﻭﻟﻡ ﻴﻜﻥ ﻟﺴﻴﺩﻩ ﻤﻨﻌﻪ ﻤﻨﻬﺎ ﻜﺴﺎﺌﺭ‬
‫ﺍﻟﻔﺭﺍﺌﺽ)‪.(133‬‬
‫ﻭﻴﻌﺘﺭﺽ‪ :‬ﺃﻥ ﺍﻵﻴﺔ ﺍﻟﺘﻲ ﺘﺄﻤﺭ ﺒﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ ﺠﺎﺀﺕ‬
‫ﻤﺤﻤﺩ ﻋﻭﺍﺩ ﺍﻟﺴﻜﺭ‬
‫ﻓﺠﻌﻠﺕ ﺸﺭﻁ ﺍﻨﻌﻘﺎﺩ ﺍﻷﺩﺍﺀ‪ ،‬ﺒﺨﻼﻑ ﺍﻟﻘﻭﻡ ﻓﺈﻨﻪ ﺃﻤﻜﻥ ﺃﻥ ﺘﺠﻌل‬
‫ﻓﻲ ﺤﻘﻬﻡ ﺸﺭﻁ ﺍﻨﻌﻘﺎﺩ ﺍﻟﺘﺤﺭﻴﻤﺔ ﻷﻨﻪ ﺘﺤﺼل ﻤﺸﺎﺭﻜﺘﻬﻡ ﺇﻴﺎﻩ ﻓﻲ‬
‫ﺍﻟﺘﺤﺭﻴﻤﺔ ﻻ ﻤﺤﺎﻟﺔ ﻭﺃﻥ ﺴﺒﻘﻬﻡ ﺍﻹﻤﺎﻡ ﺒﺎﻟﺘﻜﺒﻴﺭ‪ ،‬ﻭﺇﻥ ﺜﺒﺕ ﺃﻥ‬
‫ﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺤﻕ ﺍﻹﻤﺎﻡ ﺸﺭﻁ ﺍﻨﻌﻘﺎﺩ ﺍﻷﺩﺍﺀ ﻻ ﺸﺭﻁ ﺍﻨﻌﻘﺎﺩ‬
‫ﺍﻟﺘﺤﺭﻴﻤﺔ ﻓﺎﻨﻌﻘﺎﺩ ﺍﻷﺩﺍﺀ ﺒﺘﻘﻴﻴﺩ ﺍﻟﺭﻜﻌﺔ ﺒﺴﺠﺩﺓ‪ ،‬ﻷﻥ ﺍﻷﺩﺍﺀ ﻓﻌل‬
‫ﻭﺍﻟﺤﺎﺠﺔ ﺇﻟﻰ ﻜﻭﻥ ﺍﻟﻔﻌل ﺃﺩﺍﺀ ﻟﻠﺼﻼﺓ ﻭﻓﻌل ﺍﻟﺼﻼﺓ ﻫﻭ ﺍﻟﻘﻴﺎﻡ‬
‫ﻭﺍﻟﻘﺭﺍﺀﺓ ﻭﺍﻟﺭﻜﻭﻉ ﻭﺍﻟﺴﺠﻭﺩ‪ ،‬ﻭﻟﻬﺫﺍ ﻟﻭ ﺤﻠﻑ ﻻ ﻴﺼﻠﻲ ﻓﻤﺎ ﻟﻡ‬
‫ﻴﻘﻴﺩ ﺍﻟﺭﻜﻌﺔ ﺒﺎﻟﺴﺠﺩﺓ ﻻ ﻴﺤﻨﺙ ﻓﺈﺫﺍ ﻟﻡ ﺘﻘﻴﺩ ﺍﻟﺭﻜﻌﺔ ﺒﺎﻟﺴﺠﺩﺓ ﻟﻡ‬
‫ﻴﻭﺠﺩ ﺍﻷﺩﺍﺀ ﻓﻠﻡ ﺘﻨﻌﻘﺩ‪ ،‬ﻓﺸﺭﻁ ﺩﻭﺍﻡ ﻤﺸﺎﺭﻜﺔ ﺍﻟﺠﻤﺎﻋﺔ ﺍﻹﻤﺎﻡ‬
‫ﺇﻟﻰ ﺍﻟﻔﺭﺍﻍ ﻋﻥ ﺍﻷﺩﺍﺀ‪ ،‬ﻭﻟﻭ ﺍﻓﺘﺘﺢ ﺍﻟﺠﻤﻌﺔ ﻭﺨﻠﻔﻪ ﻗﻭﻡ ﻭﻨﻔﺭﻭﺍ‬
‫ﻋﻨﻪ ﻭﺒﻘﻲ ﺍﻹﻤﺎﻡ ﻭﺤﺩﻩ ﻓﺴﺩﺕ ﺼﻼﺘﻪ ﻭﻴﺴﺘﻘﺒل ﺍﻟﻅﻬﺭ ﻷﻥ‬
‫ﺍﻟﺠﻤﺎﻋﺔ ﺸﺭﻁ ﺍﻨﻌﻘﺎﺩ ﺍﻟﺠﻤﻌﺔ ﻭﻟﻡ ﺘﻭﺠﺩ‪ ،‬ﻭﻟﻭ ﺠﺎﺀ ﻗﻭﻡ ﺁﺨﺭﻭﻥ‬
‫ﻓﻭﻗﻔﻭﺍ ﺨﻠﻔﻪ ﺜﻡ ﻨﻔﺭ ﺍﻷﻭﻟﻭﻥ ﻓﺈﻥ ﺍﻹﻤﺎﻡ ﻴﻤﻀﻲ ﻋﻠﻰ ﺼﻼﺘﻪ‬
‫ﻭﻟﻡ ﻴﻭﺠﺩ ﺸﺭﻁ‪ ،‬ﻓﻼ ﻴﺘﺤﻘﻕ ﺍﻷﺩﺍﺀ ﺇﻻ ﺒﻭﺠﻭﺩ ﺘﻤﺎﻡ ﺍﻷﺭﻜﺎﻥ‬
‫ﻭﻫﻲ ﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﻘﺭﺍﺀﺓ ﻭﺍﻟﺭﻜﻭﻉ ﻭﺍﻟﺴﺠﻭﺩ)‪.(148‬‬
‫ﺝ‪ -‬ﺃﻥ ﺍﻟﺠﻤﺎﻋﺔ ﺸﺭﻁ ﺍﻻﻨﻌﻘﺎﺩ ﻭﻟﻜﻥ ﺍﻨﻌﻘﺎﺩ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﻤﺼﻠﻲ‪ ،‬ﻭﺘﺤﻘﻕ ﺘﻤﺎﻤﻪ ﻤﻭﻗﻭﻑ ﻋﻠﻰ ﻭﺠﻭﺩ ﺘﻤﺎﻡ ﺍﻷﺭﻜﺎﻥ‪،‬‬
‫ﻷﻥ ﺩﺨﻭل ﺍﻟﺸﻲﺀ ﻓﻲ ﺍﻟﻭﺠﻭﺩ ﺒﺩﺨﻭل ﺠﻤﻴﻊ ﺃﺭﻜﺎﻨﻪ‪ ،‬ﻓﻤﺎ ﻟﻡ‬
‫ﻴﺴﺠﺩ ﻻ ﻴﻌﺘﺒﺭ ﻤﺼﻠﻴﹰﺎ ﺒل ﻤﻔﺘﺘﺤﹰﺎ ﺍﻟﺭﻜﻥ‪ ،‬ﻓﻜﺎﻥ ﺫﻫﺎﺏ ﺍﻟﺠﻤﺎﻋﺔ‬
‫ﻗﺒل ﺍﻟﺴﺠﻭﺩ ﻜﺫﻫﺎﺒﻬﻡ ﻗﺒل ﺍﻟﺘﻜﺒﻴﺭ‪ ،‬ﻤﻥ ﺠﻬﺔ ﺃﻨﻪ ﻋﺩﻤﺕ ﺍﻟﺠﻤﺎﻋﺔ‬
‫ﻗﺒل ﺘﺤﻘﻕ ﻤﺴﻤﻰ ﺍﻟﺼﻼﺓ)‪.(149‬‬
‫ﺩ‪ -‬ﺃﻥ ﺍﻟﺠﻤﺎﻋﺔ ﺸﺭﻁ ﺍﻨﻌﻘﺎﺩ ﻓﻲ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻭﻟﻜﻥ‬
‫ﺍﻻﻨﻌﻘﺎﺩ ﻫﻭ ﺒﺎﻟﺸﺭﻭﻉ ﻓﻲ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺼﻼﺓ ﻻ ﺘﺘﻡ ﺇﻻ ﺒﺘﻤﺎﻡ‬
‫ﺍﻟﺭﻜﻌﺔ ﻷﻥ ﻤﺎ ﺩﻭﻨﻬﺎ ﻟﻴﺱ ﺒﺼﻼﺓ ﻟﻜﻭﻨﻪ ﻓﻲ ﻤﺤل ﺍﻟﺭﻓﺽ ﻓﻼ‬
‫ﺒﺩ ﻤﻥ ﺩﻭﺍﻤﻬﺎ ﺇﻟﻴﻪ‪ ،‬ﺃﻱ ﻤﻥ ﺩﻭﺍﻡ ﺍﻟﺠﻤﺎﻋﺔ ﺇﻟﻰ ﺘﻤﺎﻡ ﺍﻟﺭﻜﻌﺔ‪،‬‬
‫ﻭﺘﻤﺎﻡ ﺍﻟﺭﻜﻌﺔ ﻻ ﻴﻜﻭﻥ ﺇﻻ ﺒﺎﻟﺴﺠﻭﺩ)‪.(150‬‬
‫ﺍﻟﺭﺃﻱ ﺍﻟﺜﺎﻨﻲ‪ :‬ﺫﻫﺏ )ﺃﺒﻭ ﻴﻭﺴﻑ ﻭﻤﺤﻤﺩ( )‪ (151‬ﻭﺍﻟﺸﺎﻓﻌﻴﺔ‬
‫ﻓﻲ ﺍﻟﻘﻭل ﻏﻴﺭ ﺍﻟﻤﻌﺘﻤﺩ)‪ (152‬ﻭﺍﻟﺤﻨﺎﺒﻠﺔ ﻓﻲ ﺍﻟﺭﻭﺍﻴﺔ ﻏﻴﺭ‬
‫ﺍﻟﺭﺍﺠﺤﺔ)‪ (153‬ﻭﺍﻟﻅﺎﻫﺭﻴﺔ)‪ ،(154‬ﺇﻟﻰ ﺃﻨﻪ ﻴﺸﺘﺭﻁ ﺒﻘﺎﺀ ﺍﻟﺠﻤﺎﻋﺔ‬
‫ﻓﻲ ﺍﻟﺠﻤﻌﺔ ﻤﻥ ﺃﻭل ﺍﻟﺨﻁﺒﺔ ﺇﻟﻰ ﺍﻟﺭﻜﻌﺔ ﺍﻷﻭﻟﻰ‪ ،‬ﻭﺍﻟﻌﺒﺭﺓ ﻟﺤﻴﻥ‬
‫ﺍﻟﺭﻜﻭﻉ ﻭﻟﻭ ﻗﺒل ﺍﻟﺴﺠﻭﺩ‪ ،‬ﻭﺇﻻ ﻓﻼ‪.‬‬
‫ﺸﺭﺍﺌﻁ ﺍﻻﻨﻌﻘﺎﺩ ﺩﻭﻥ ﺍﻟﺒﻘﺎﺀ ﻓﻲ ﺤﻕ ﺍﻟﻤﻘﺘﺩﻱ ﺒﺎﻹﺠﻤﺎﻉ ﻓﻜﺫﺍ ﻓﻲ‬
‫ﺍﻷﺩﻟﺔ ﻭﺍﻟﻤﻨﺎﻗﺸﺔ‪:‬‬
‫ﺃ‪ -‬ﺤﺩﻴﺙ ﺠﺎﺒﺭ ﻭﻫﻭ ﺃﻨﻬﻡ ﺍﻨﻔﻀﻭﺍ ﻋﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻼ)‪ ،(155‬ﻓﺄﻨﺯل ﺍﷲ‬
‫ﻭﺍﻟﺴﻼﻡ ﻓﻠﻡ ﻴﺒﻕ ﻤﻌﻪ ﺇﻻ ﺍﺜﻨﺎ ﻋﺸﺭ ﺭﺠ ﹰ‬
‫ﺘﻌﺎﻟﻰ‪) :‬ﻭﺇﺫﺍ ﺭﺃﻭ ﺘﺠﺎﺭﺓ‪ .(156)(....‬ﻓﺼﻠﻰ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﻭﺍﻟﺴﻼﻡ ﺒﻤﻥ ﺒﻘﻲ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﻓﺩل ﺫﻟﻙ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﺩﺩ ﻻ ﻴﺸﺘﺭﻁ‬
‫ﻓﻲ ﺩﻭﺍﻡ ﺍﻟﺼﻼﺓ)‪.(157‬‬
‫ﻭﻴﻌﺘﺭﺽ‪ :‬ﺃﻥ ﺍﻻﻨﻔﻀﺎﺽ ﻜﺎﻥ ﻓﻲ ﺍﻟﺨﻁﺒﺔ ﻭﻟﻴﺱ ﻓﻲ‬
‫ﺍﻟﺼﻼﺓ ﻜﻤﺎ ﻭﺭﺩ ﻓﻲ ﺼﺤﻴﺢ ﻤﺴﻠﻡ)‪.(158‬‬
‫‪- 456 -‬‬
‫ﺸﺭﻁﻴ‪‬ﺔ ﺍﻟﺠﻤﺎﻋﺔ ‪...‬‬
‫ﺍﻟﺠﻤﻬﻭﺭ ﺍﻟﺘﻲ ﻭﺭﺩ ﻋﻠﻴﻬﺎ ﻜﺜﻴﺭ ﻤﻥ ﺍﻻﻋﺘﺭﺍﻀﺎﺕ ﺍﻟﻤﺘﺠﻬﺔ‪،‬‬
‫ﻭﺍﷲ ﺃﻋﻠﻡ‪.‬‬
‫ﺍﻟﻤﺒﺤﺙ ﺍﻟﺨﺎﻤﺱ‬
‫ﺒﻘﺎﺀ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺍﻟﺠﻤﻌﺔ‬
‫ﻫل ﻴﺸﺘﺭﻁ ﺒﻘﺎﺀ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺍﻟﺠﻤﻌﺔ ﻤﻥ ﺃﻭل ﺍﻟﺨﻁﺒﺔ ﺇﻟﻰ‬
‫ﺁﺨﺭ ﺍﻟﺼﻼﺓ؟ ﺍﺨﺘﻠﻑ ﺍﻟﻔﻘﻬﺎﺀ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺴﺄﻟﺔ ﻋﻠﻰ ﺍﻟﻨﺤﻭ‬
‫ﺍﻟﺘﺎﻟﻲ‪:‬‬
‫ﺁﺭﺍﺀ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺍﻷﺩﻟﺔ ﻭﺍﻟﻤﻨﺎﻗﺸﺔ‪:‬‬
‫)‪(146‬‬
‫‪ :‬ﺇﻟﻰ ﺃﻨﻪ ﻴﺸﺘﺭﻁ ﺒﻘﺎﺀ‬ ‫ﺍﻟﺭﺃﻱ ﺍﻷﻭل‪ :‬ﺫﻫﺏ ﺃﺒﻭ ﺤﻨﻴﻔﺔ‬
‫ﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺍﻟﺠﻤﻌﺔ ﻤﻥ ﺃﻭل ﺍﻟﺨﻁﺒﺔ ﺇﻟﻰ ﺍﻟﺭﻜﻌﺔ ﺍﻷﻭﻟﻰ‬
‫ﺍﻟﻤﻘﻴﺩﺓ ﺒﺎﻟﺴﺠﺩﺓ‪ ،‬ﻭﺇﻻ ﺘﻔﺴﺩ ﺍﻟﺠﻤﻌﺔ ﻭﻴﺼﻠﻲ ﺒﻬﻡ ﺍﻹﻤﺎﻡ ﺍﻟﻅﻬﺭ‬
‫ﺩﻭﻨﻬﺎ‪.‬‬
‫ﺍﻷﺩﻟﺔ ﻭﺍﻟﻤﻨﺎﻗﺸﺔ‪:‬‬
‫ﺃ‪ -‬ﻷﻥ ﺍﻟﻤﻌﻨﻰ ﻴﻘﺘﻀﻲ ﺃﻥ ﻻ ﺘﻜﻭﻥ ﺍﻟﺠﻤﺎﻋﺔ ﺸﺭﻁﹰﺎ ﺃﺼﻼﹰ‪،‬‬
‫ﻻ ﺸﺭﻁ ﺍﻨﻌﻘﺎﺩ ﻭﻻ ﺸﺭﻁ ﺒﻘﺎﺀ؛ ﻷﻥ ﺍﻷﺼل ﺃﻥ ﻴﻜﻭﻥ ﺸﺭﻁ‬
‫ﺍﻟﻌﺒﺎﺩﺓ ﺸﻴﺌﹰﺎ ﻴﺩﺨل ﺘﺤﺕ ﻗﺩﺭﺓ ﺍﻟﻤﻜﻠﻑ ﺘﺤﺼﻴﻠﻪ؛ ﻟﻴﻜﻭﻥ ﺍﻟﺘﻜﻠﻴﻑ‬
‫ﺒﻘﺩﺭ ﺍﻟﻭﺴﻊ‪ ،‬ﺇﻻ ﺇﺫﺍ ﻜﺎﻥ ﺸﺭﻁ ﹰﺎ ﻫﻭ ﻜﺎﺌﻥ ﻻ ﻤﺤﺎﻟﺔ ﻜﺎﻟﻭﻗﺕ؛‬
‫ﻷﻨﻪ ﺇﺫﺍ ﻟﻡ ﻴﻜﻥ ﻜﺎﺌﻨﹰﺎ ﻻ ﻤﺤﺎﻟﺔ ﻟﻡ ﻴﻜﻥ ﻟﻠﻤﻜﻠﻑ ﺒﺩ ﻤﻥ ﺘﺤﺼﻴﻠﻪ‬
‫ﻟﻴﺘﻤﻜﻥ ﻤﻥ ﺍﻷﺩﺍﺀ ﻭﻻ ﻭﻻﻴﺔ ﻟﻜل ﻤﻜﻠﻑ ﻋﻠﻰ ﻏﻴﺭﻩ ﻓﻠﻡ ﻴﻜﻥ‬
‫ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﺘﺤﺼﻴل ﺸﺭﻁ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻜﺎﻥ ﻴﻨﺒﻐﻲ ﺃﻥ ﻻ ﺘﻜﻭﻥ‬
‫ﺍﻟﺠﻤﺎﻋﺔ ﺸﺭﻁ ﹰﺎ ﺃﺼﻼﹰ‪ ،‬ﺇﻻ ﺃﻨﺎ ﺠﻌﻠﻨﺎﻫﺎ ﺸﺭﻁﹰﺎ ﺒﺎﻟﺸﺭﻉ ﻓﺘﺠﻌل‬
‫ﺸﺭﻁﹰﺎ ﺒﻘﺩﺭ ﻤﺎ ﻴﺤﺼل ﻗﺒﻭل ﺤﻜﻡ ﺍﻟﺸﺭﻉ‪ ،‬ﻭﺫﻟﻙ ﻴﺤﺼل ﺒﺠﻌﻠﻪ‬
‫ﺸﺭﻁ ﺍﻻﻨﻌﻘﺎﺩ‪ ،‬ﻓﻼ ﺤﺎﺠﺔ ﺇﻟﻰ ﺠﻌﻠﻪ ﺸﺭﻁ ﺍﻟﺒﻘﺎﺀ ﻭﺼﺎﺭ ﻜﺎﻟﻨﻴﺔ‬
‫ﺒل ﺃﻭﻟﻰ؛ ﻷﻥ ﻓﻲ ﻭﺴﻊ ﺍﻟﻤﻜﻠﻑ ﺘﺤﺼﻴل ﺍﻟﻨﻴﺔ؛ ﻟﻜﻥ ﻟﻤﺎ ﻜﺎﻥ‬
‫ﻓﻲ ﺍﺴﺘﺩﺍﻤﺘﻬﺎ ﺤﺭﺝ ﺠﻌل ﺸﺭﻁ ﺍﻻﻨﻌﻘﺎﺩ ﺩﻭﻥ ﺍﻟﺒﻘﺎﺀ ﺩﻓﻌﹰﺎ‬
‫ﻼ ﺃﻭﻟﻰ‬‫ﻟﻠﺤﺭﺝ ﻓﺎﻟﺸﺭﻁ ﺍﻟﺫﻱ ﻻ ﻴﺩﺨل ﺘﺤﺕ ﻭﻻﻴﺔ ﺍﻟﻌﺒﺎﺩ ﺃﺼ ﹰ‬
‫ﺃﻥ ﻻ ﻴﺠﻌل ﺸﺭﻁ ﺍﻟﺒﻘﺎﺀ ﻓﺠﻌل ﺸﺭﻁ ﺍﻻﻨﻌﻘﺎﺩ ﻭﻟﻬﺫﺍ ﻜﺎﻥ ﻤﻥ‬
‫ﺤﻕ ﺍﻹﻤﺎﻡ)‪.(147‬‬
‫ﺏ‪ -‬ﺃﻥ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺤﻕ ﺍﻹﻤﺎﻡ ﻟﻭ ﺠﻌﻠﺕ ﺸﺭﻁ ﺍﻨﻌﻘﺎﺩ‬
‫ﺍﻟﺘﺤﺭﻴﻤﺔ ﻷﺩﻯ ﺇﻟﻰ ﺍﻟﺤﺭﺝ ﻷﻥ ﺘﺤﺭﻴﻤﺘﻪ ﺤﻴﻨﺌﺫ ﻻ ﺘﻨﻌﻘﺩ ﺒﺩﻭﻥ‬
‫ﻤﺸﺎﺭﻜﺔ ﺍﻟﺠﻤﺎﻋﺔ ﺇﻴﺎﻩ ﻓﻴﻬﺎ ﻭﻫﺫﺍ ﻻ ﻴﺤﺼل ﺇﻻ ﻭﺃﻥ ﺘﻘﻊ‬
‫ﺘﻜﺒﻴﺭﺍﺘﻬﻡ ﻤﻘﺎﺭﻨﺔ ﻟﺘﻜﺒﻴﺭﺓ ﺍﻹﻤﺎﻡ ﻭﺃﻨﻪ ﻤﻤﺎ ﻴﺘﻌﺫﺭ ﻤﺭﺍﻋﺎﺘﻪ‪،‬‬
‫ﻭﺒﺎﻹﺠﻤﺎﻉ ﻟﻴﺱ ﺒﺸﺭﻁ ﻓﺈﻨﻬﻡ ﻟﻭ ﻜﺎﻨﻭﺍ ﺤﻀﻭﺭﹰﺍ ﻭﻜﺒﺭ ﺍﻹﻤﺎﻡ ﺜﻡ‬
‫ﻜﺒﺭﻭﺍ ﺼﺢ ﺘﻜﺒﻴﺭﻩ ﻭﺼﺎﺭ ﺸﺎﺭﻋﹰﺎ ﻓﻲ ﺍﻟﺼﻼﺓ ﻭﺼﺤﺕ‬
‫ﻤﺸﺎﺭﻜﺘﻬﻡ ﺇﻴﺎﻩ‪ ،‬ﻓﻠﻡ ﺘﺠﻌل ﺸﺭﻁ ﺍﻨﻌﻘﺎﺩ ﺍﻟﺘﺤﺭﻴﻤﺔ ﻟﻌﺩﻡ ﺍﻹﻤﻜﺎﻥ‬

‫ﺍﻟﺨﻁﺒﺔ ﺒﻤﻨﺯﻟﺔ ﺸﻔﻊ ﻤﻥ ﺍﻟﺼﻼﺓ ﻭﻗﺩ ﻨﹸﻘل ﻋﻥ ﻤﻜﺤﻭل ﻗﻭﻟﻪ‬
‫"ﺇﻨﻤﺎ ﻗﺼﺭﺕ ﺍﻟﺠﻤﻌﺔ ﻷﺠل ﺍﻟﺨﻁﺒﺔ" )‪ (174‬ﻓﺘﺸﺘﺭﻁ ﺍﻟﺠﻤﺎﻋﺔ‬
‫ﺤﺎل ﺴﻤﺎﻋﻬﺎ ﻜﻤﺎ ﺘﺸﺘﺭﻁ ﺤﺎل ﺍﻟﺸﺭﻭﻉ ﻓﻲ ﺍﻟﺼﻼﺓ")‪.(175‬‬
‫ﺝ‪ -‬ﻴﺸﺘﺭﻁ ﺩﻭﺍﻤﻬﺎ ﺇﻟﻰ ﺁﺨﺭ ﺍﻟﺼﻼﺓ؛ ﻷﻨﻬﺎ ﺸﺭﻁ ﻟﻼﻨﻌﻘﺎﺩ‬
‫ﻭﺍﻟﺒﻘﺎﺀ ﺠﻤﻴﻌﺎﹰ‪ ،‬ﻜﺎﻟﻁﻬﺎﺭﺓ ﻭﺴﺘﺭ ﺍﻟﻌﻭﺭﺓ ﻭﺍﺴﺘﻘﺒﺎل ﺍﻟﻘﺒﻠﺔ‬
‫ﻭﻨﺤﻭﻫﺎ‪ ،‬ﻓﺎﻟﺠﻤﺎﻋﺔ ﺸﺭﻁ ﻟﻬﺫﻩ ﺍﻟﺼﻼﺓ ﻓﻜﺎﻨﺕ ﺸﺭﻁ ﺍﻻﻨﻌﻘﺎﺩ‬
‫ﻭﺍﻟﺒﻘﺎﺀ ﻜﺴﺎﺌﺭ ﺍﻟﺸﺭﻭﻁ ﻤﻥ ﺍﻟﻭﻗﺕ ﻭﺴﺘﺭ ﺍﻟﻌﻭﺭﺓ ﻭﺍﺴﺘﻘﺒﺎل‬
‫ﺍﻟﻘﺒﻠﺔ ﻭﻫﺫﺍ ﻷﻥ ﺍﻷﺼل ﻓﻴﻤﺎ ﺠﻌل ﺸﺭﻁﹰﺎ ﻟﻠﻌﺒﺎﺩﺓ ﺃﻥ ﻴﻜﻭﻥ‬
‫ﺸﺭﻁﹰﺎ ﻟﺠﻤﻴﻊ ﺃﺠﺯﺍﺌﻬﺎ ﻟﺘﺴﺎﻭﻱ ﺃﺠﺯﺍﺀ ﺍﻟﻌﺒﺎﺩﺓ ﺇﻻ ﺇﺫﺍ ﻜﺎﻥ ﺸﺭﻁ ﹰﺎ‬
‫ﻻ ﻴﻤﻜﻥ ﻗﺭﺍﻨﻪ ﻟﺠﻤﻴﻊ ﺍﻷﺠﺯﺍﺀ ﻟﺘﻌﺫﺭ ﺫﻟﻙ ﺃﻭ ﻟﻤﺎ ﻓﻴﻪ ﻤﻥ‬
‫ﺍﻟﺤﺭﺝ ﻜﺎﻟﻨﻴﺔ ﻓﺘﺠﻌل ﺸﺭﻁﹰﺎ ﻻﻨﻌﻘﺎﺩﻫﺎ‪ ،‬ﻭﻫﻨﺎ ﻻ ﺤﺭﺝ ﻓﻲ‬
‫ﺍﺸﺘﺭﺍﻁ ﺩﻭﺍﻡ ﺍﻟﺠﻤﺎﻋﺔ ﺇﻟﻰ ﺁﺨﺭ ﺍﻟﺼﻼﺓ ﻓﻲ ﺤﻕ ﺍﻹﻤﺎﻡ‪ ،‬ﻷﻥ‬
‫ﻓﻭﺍﺕ ﻫﺫﺍ ﺍﻟﺸﺭﻁ ﻗﺒل ﺘﻤﺎﻡ ﺍﻟﺼﻼﺓ ﻓﻲ ﻏﺎﻴﺔ ﺍﻟﻨﺩﺭﺓ ﻓﻜﺎﻥ ﺸﺭﻁ‬
‫ﺍﻷﺩﺍﺀ ﻜﻤﺎ ﻫﻭ ﺸﺭﻁ ﺍﻻﻨﻌﻘﺎﺩ‪ ،‬ﺒﺨﻼﻑ ﺍﻟﻤﻘﺘﺩﻱ؛ ﻷﻥ ﺍﺴﺘﺩﺍﻤﺔ‬
‫ﻫﺫﺍ ﺍﻟﺸﺭﻁ ﻓﻲ ﺤﻘﻪ ﻴﻭﻗﻌﻪ ﻓﻲ ﺍﻟﺤﺭﺝ؛ ﻷﻨﻪ ﻜﺜﻴﺭﹰﺍ ﻤﺎ ﻴﺴﺒﻕ‬
‫ﺒﺭﻜﻌﺔ ﺃﻭ ﺭﻜﻌﺘﻴﻥ ﻓﺠﻌل ﻓﻲ ﺤﻘﻪ ﺸﺭﻁ ﺍﻻﻨﻌﻘﺎﺩ ﻻ ﻏﻴﺭ)‪،(176‬‬
‫ﻓﺎﻟﻌﺩﺩ ﺸﺭﻁ ﻓﻲ ﺍﻻﺒﺘﺩﺍﺀ ﻓﻜﺎﻥ ﺸﺭﻁ ﹰﺎ ﻓﻲ ﺠﻤﻴﻊ ﺍﻷﺠﺯﺍﺀ‬
‫ﻜﺎﻟﻭﻗﺕ)‪.(177‬‬
‫ﻭﻴﻌﺘﺭﺽ‪ :‬ﺃﻥ ﺍﻟﻘﻴﺎﺱ ﻋﻠﻰ ﺍﻟﻭﻗﺕ ﻤﻨﻘﻭﺽ ﻷﻨﻪ ﻟﻭ ﻜﺎﻨﺕ‬
‫ﺍﻟﺠﻤﺎﻋﺔ ﻜﺎﻟﻭﻗﺕ ﻟﻡ ﺘﺼﺢ ﺼﻼﺓ ﺍﻟﻤﺴﺒﻭﻕ ﺒﺭﻜﻌﺔ ﻓﻲ ﺍﻟﺠﻤﻌﺔ‬
‫ﻷﻨﻪ ﻤﻨﻔﺭﺩ ﻓﻴﻤﺎ ﻴﻘﻀﻴﻪ‪ ،‬ﻜﻤﺎ ﻻ ﺘﺼﺢ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ ﺇﺫﺍ ﻜﺎﻥ‬
‫ﺒﻌﻀﻬﺎ ﺨﺎﺭﺝ ﺍﻟﻭﻗﺕ)‪.(178‬‬
‫ﻭﻴﺠﺎﺏ‪ :‬ﺃﻥ ﺍﻟﻤﺴﺒﻭﻕ ﺘﺼﺢ ﺼﻼﺘﻪ‪ ،‬ﻷﻥ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺤﻘﻪ‬
‫ﻴﻭﻡ ﺍﻟﺠﻤﻌﺔ ﺸﺭﻁ ﺍﻨﻌﻘﺎﺩ ﻻ ﻏﻴﺭ‪ ،‬ﻭﻟﻴﺱ ﺸﺭﻁ ﺼﺤﺔ ﻜﺎﻹﻤﺎﻡ‪.‬‬
‫ﻓﻬﻲ ﺘﺼﺢ ﻤﻨﻪ ﺘﺒﻌﺎﹰ‪ ،‬ﻜﺼﺤﺘﻬﺎ ﻟﻤﻥ ﻟﻡ ﻴﺤﻀﺭ ﺍﻟﺨﻁﺒﺔ ﺘﺒﻌﹰﺎ ﻟﻤﻥ‬
‫ﺤﻀﺭﻫﺎ)‪.(179‬‬
‫ﺩ‪ -‬ﻷﻥ ﺫﻜﺭ ﺍﻟﻌﺩﺩ ﻤﻥ ﺸﺭﺍﺌﻁ ﺍﻟﺠﻤﻌﺔ ﻜﺘﻜﺒﻴﺭﺓ‬
‫ﺍﻹﺤﺭﺍﻡ)‪.(180‬‬
‫ﺍﻟﺭﺃﻱ ﺍﻟﺭﺍﺠﺢ‪:‬‬
‫ﻭﺍﻟﺫﻱ ﻴﺘﺭﺠﺢ ﻟﻲ ﺒﻌﺩ ﻋﺭﺽ ﺁﺭﺍﺀ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺃﺩﻟﺘﻬﻡ ﻓﻲ‬
‫ﺍﻟﻤﺴﺄﻟﺔ‪ ،‬ﻗﻭل ﺯﻓﺭ ﻭﺍﻟﻤﺎﻟﻜﻴﺔ ﻭﺍﻟﺸﺎﻓﻌﻴﺔ ﻓﻲ ﻗﻭﻟﻬﻡ ﺍﻟﻤﻌﺘﻤﺩ‪،‬‬
‫ﻭﺍﻟﺤﻨﺎﺒﻠﺔ ﻓﻲ ﺭﻭﺍﻴﺘﻬﻡ ﺍﻟﺭﺍﺠﺤﺔ‪ ،‬ﻭﻫﻭ ﺩﻭﺍﻡ ﺍﻟﺠﻤﺎﻋﺔ ﻤﻥ ﺃﻭل‬
‫ﺍﻟﺨﻁﺒﺔ ﺇﻟﻰ ﺁﺨﺭ ﺍﻟﺼﻼﺓ ﻓﻲ ﺤﻕ ﺍﻹﻤﺎﻡ ﺒﺨﻼﻑ ﺍﻟﻤﻘﺘﺩﻱ‪،‬‬
‫ﻓﺎﻟﺠﻤﺎﻋﺔ ﺸﺭﻁ ﻟﻼﻨﻌﻘﺎﺩ ﻭﺍﻟﺒﻘﺎﺀ ﺠﻤﻴﻌﺎﹰ‪ ،‬ﻴﺅﻴﺩ ﺫﻟﻙ ﻗﻭﺓ ﻤﺎ‬
‫ﺍﺴﺘﺩل ﺒﻪ ﻫﺫﺍ ﺍﻟﻔﺭﻴﻕ – ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﺍﻟﺒﺎﺤﺙ – ﻭﻷﻥ ﺍﻷﺨﺫ‬
‫ﺒﻬﺫﺍ ﺍﻟﺭﺃﻱ ﺃﺤﻭﻁ ﻭﺨﺼﻭﺼ ﹰﺎ ﻓﻲ ﺸﻌﻴﺭﺓ ﻤﻥ ﺃﻫﻡ ﺸﻌﺎﺌﺭ‬
‫ﺍﻹﺴﻼﻡ ﻭﻫﻲ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ‪ ،‬ﺍﻟﺘﻲ ﺤﺜﺕ ﺍﻟﺸﺭﻴﻌﺔ ﻭﻨﺩﺒﺕ ﺇﻟﻰ‬
‫ﺍﻟﺘﺒﻜﻴﺭ ﺇﻟﻴﻬﺎ ﻤﺒﻴﻨﺔ ﻓﻀل ﻤﻥ ﻴﺼل ﻓﻲ ﺍﻟﺴﺎﻋﺔ ﺍﻷﻭﻟﻰ ﻭﺇﻟﻰ‬
‫ﺼﻌﻭﺩ ﺍﻟﺨﻁﻴﺏ ﺍﻟﻤﻨﺒﺭ – ﻭﺨﺴﺭﺍﻥ ﻤﻥ ﻴﺼل ﺒﻌﺩ ﺫﻟﻙ‪-‬‬
‫ﻓﻌﻨﺩﻫﺎ ﺘﻁﻭﻱ ﺍﻟﻤﻼﺌﻜﺔ ﺍﻟﺼﺤﻑ ﻭﺘﺠﻠﺱ ﺘﺴﻤﻊ ﺍﻟﺨﻁﺒﺔ ﻭﻫﺫﺍ‬
‫‪- 457 -‬‬
‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﻋﻠﻭﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ‪ ،‬ﺍﻟﻤﺠﻠﹼﺩ ‪ ،34‬ﺍﻟﻌﺩﺩ ‪2007 ،2‬‬
‫ﻭﻴﺠﺎﺏ‪ :‬ﺃﻨﻪ ﻭﺭﺩ ﻓﻲ ﺭﻭﺍﻴﺔ ﻋﻨﺩ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻥ ﺍﻻﻨﻔﻀﺎﺽ‬
‫ﻜﺎﻥ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﺠﻌل ﺍﻟﺒﻌﺽ ﻴﺤﻤﻠﻪ ﻋﻠﻰ ﺍﻟﺨﻁﺒﺔ‬
‫ﻭﺍﻟﺼﻼﺓ ﻤﻌﹰﺎ ﺠﻤﻌﹰﺎ ﺒﻴﻥ ﺍﻟﺭﻭﺍﻴﺘﻴﻥ‪ ،‬ﺜﻡ ﻋﻠﻰ ﻓﺭﺽ ﺃﻨﻬﺎ ﻭﺍﺭﺩﺓ‬
‫ﻓﻲ ﺍﻟﺨﻁﺒﺔ ﻓﻠﻌﻠﻬﻡ ﻋﺎﺩﻭﺍ ﻗﺒل ﻁﻭل ﺍﻟﻔﺼل)‪.(159‬‬
‫ﺏ‪ -‬ﻤﺎ ﺭﻭﻱ ﻋﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﻨﻪ ﻗﺎل‪:‬‬
‫"ﻤﻥ ﺃﺩﺭﻙ ﻤﻥ ﺍﻟﺼﻼﺓ ﺭﻜﻌﺔ ﻓﻘﺩ ﺃﺩﺭﻙ ﺍﻟﺼﻼﺓ")‪.(160‬‬
‫ﺝ‪ -‬ﻷﻨﻬﻡ ﺃﺩﺭﻜﻭﺍ ﺭﻜﻌﺔ ﻓﺘﻤﺕ ﻟﻬﻡ ﺠﻤﻌﺔ ﻜﺎﻟﻤﺴﺒﻭﻗﻴﻥ‬
‫ﺒﺭﻜﻌﺔ)‪.(161‬‬
‫ﺩ‪ -‬ﻷﻥ ﺍﻟﻌﺩﺩ ﺸﺭﻁ ﻴﺨﺘﺹ ﺒﺎﻟﺠﻤﻌﺔ ﻓﻠﻡ ﻴﻔﺕ ﺒﻔﻭﺍﺘﻪ ﻓﻲ‬
‫ﺭﻜﻌﺔ‪ ،‬ﻜﻤﺎ ﻟﻭ ﺩﺨل ﻭﻗﺕ ﺍﻟﻌﺼﺭ ﻭﻗﺩ ﺼﻠﻭﺍ ﺭﻜﻌﺔ)‪.(162‬‬
‫ﻫـ‪ -‬ﺃﻥ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ ﺍﻟﺠﻤﻌﺔ ﺸﺭﻁ ﺍﻨﻌﻘﺎﺩ ﺍﻟﺘﺤﺭﻴﻤﺔ ﻭﻟﻭ‬
‫ﻗﺒل ﺘﻘﻴﻴﺩﻫﺎ ﺒﺴﺠﺩﻩ‪ ،‬ﻭﻫﺫﺍ ﺸﺭﻁﻬﺎ ﻓﻲ ﺤﻕ ﺍﻟﻤﻘﺘﺩﻱ ﻓﻜﺫﺍ ﻓﻲ‬
‫ﺤﻕ ﺍﻹﻤﺎﻡ ﻭﺍﻟﺠﺎﻤﻊ ﺃﻥ ﺘﺤﺭﻴﻤﺔ ﺍﻟﺠﻤﻌﺔ ﺇﺫﺍ ﺼﺤﺕ ﺼﺢ ﺒﻨﺎﺀ‬
‫ﺍﻟﺠﻤﻌﺔ ﻋﻠﻴﻬﺎ ﻭﻟﻭ ﻗﺒل ﺍﻟﺴﺠﻭﺩ)‪.(163‬‬
‫ﻭ‪ -‬ﺃﻨﻬﺎ ﺸﺭﻁ ﺍﻻﻨﻌﻘﺎﺩ ﻷﻥ ﺍﻷﺩﺍﺀ ﻗﺩ ﻴﻨﻔﻙ ﻋﻨﻬﺎ ﻜﻤﺎ ﻓﻲ‬
‫ﺍﻟﻤﺴﺒﻭﻕ ﻭﺍﻟﻼﺤﻕ ﻭﻤﺎ ﻫﻭ ﻜﺫﻟﻙ ﻻ ﻴﺸﺘﺭﻁ ﺩﻭﺍﻤﻪ‪ ،‬ﻜﺎﻟﺨﻁﺒﺔ‬
‫ﻓﺈﻥ ﺩﻭﺍﻤﻬﺎ ﺇﻟﻰ ﺘﻘﻴﻴﺩ ﺍﻟﺭﻜﻌﺔ ﺒﺎﻟﺴﺠﺩﺓ ﻏﻴﺭ ﺸﺭﻁ ﺒﺎﻻﺘﻔﺎﻕ)‪.(164‬‬
‫ﻭﻴﻌﺘﺭﺽ‪ :‬ﺃﻥ ﺍﻟﺨﻁﺒﺔ ﺘﻨﺎﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﺈﻥ ﺍﻹﻤﺎﻡ ﻫﻭ ﺍﻟﺫﻱ‬
‫ﻴﺨﻁﺏ ﻭﻻ ﻴﻤﻜﻨﻪ ﺃﻥ ﻴﺨﻁﺏ ﻓﻲ ﺼﻼﺓ)‪.(165‬‬
‫ﺍﻟﺭﺃﻱ ﺍﻟﺜﺎﻟﺙ‪ :‬ﺫﻫﺏ ﺯﻓﺭ )‪ (166‬ﻭﺍﻟﻤﺎﻟﻜﻴﺔ)‪ (167‬ﻭﺍﻟﺸﺎﻓﻌﻴﺔ‬
‫ﻓﻲ ﺍﻟﻘﻭل ﺍﻟﻤﻌﺘﻤﺩ)‪ (168‬ﻭﺍﻟﺤﻨﺎﺒﻠﺔ ﻓﻲ ﺍﻟﺭﻭﺍﻴﺔ ﺍﻟﺭﺍﺠﺤﺔ)‪،(169‬‬
‫ﺇﻟﻰ ﺍﺸﺘﺭﺍﻁ ﺒﻘﺎﺀ ﺍﻟﺠﻤﺎﻋﺔ ﻤﻥ ﺃﻭل ﺍﻟﺨﻁﺒﺔ ﺇﻟﻰ ﺍﻟﺘﺴﻠﻴﻤﺔ‪.‬‬
‫ﺍﻷﺩﻟﺔ ﻭﺍﻟﻤﻨﺎﻗﺸﺔ‪:‬‬
‫ﺃ‪ -‬ﻤﺎ ﺭﻭﻱ ﻋﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺃﻨﻪ ﺒﻘﻲ ﻤﻌﻪ‬
‫ﻼ ﻭﻜﺎﻨﻭﺍ ﻓﻲ ﺍﻟﺼﻼﺓ)‪ ،(170‬ﻓﺎﺘﻬﻤﺎ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ‬ ‫ﺍﺜﻨﺎ ﻋﺸﺭ ﺭﺠ ﹰ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺠﻤﻌﺔ‪ ،‬ﻓﺩل ﺫﻟﻙ ﻋﻠﻰ ﺃﻥ ﺍﺴﺘﺩﺍﻤﺔ ﺸﺭﻁ ﺒﻘﺎﺀ‬
‫ﺍﻟﻌﺩﺩ ﻟﻡ ﻴﺘﺤﻘﻕ)‪.(171‬‬
‫ﻭﻴﻌﺘﺭﺽ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺩﻟﻴل ﺃﻨﻪ ﻤﺤﺘﻤل ﻤﻥ ﻭﺠﻭﻩ‪ ،‬ﻓﻘﺩ‬
‫ﻴﻜﻭﻥ)‪:(172‬‬
‫‪ -1‬ﺃﻨﻬﻡ ﻟﻴﺴﻭﺍ ﻓﻲ ﺼﻼﺓ ﺤﻘﻴﻘﺔ ﻭﺇﻨﻤﺎ ﻓﻲ ﺍﻨﺘﻅﺎﺭﻫﺎ‪.‬‬
‫‪ -2‬ﻭﻗﺩ ﻴﻜﻭﻨﻭﻥ ﻓﻲ ﺍﻟﺨﻁﺒﺔ ﺃﻭ ﻤﻜﺎﻨﻬﺎ ﻭﻟﻴﺴﻭﺍ ﻓﻲ ﺍﻟﺼﻼﺓ‪.‬‬
‫‪ -3‬ﻗﺩ ﺘﻜﻭﻥ ﺨﻁﺒﺘﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭ ﺍﻟﺴﻼﻡ ﺒﻌﺩ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ‬
‫ﻓﺎﻨﻔﻀﻭﺍ ﻟﻅﻨﻬﻡ ﺠﻭﺍﺯ ﺍﻻﻨﺼﺭﺍﻑ ﻭﺨﺎﺼﺔ ﻟﻘﺩﻭﻡ ﺘﺠﺎﺭﺓ‬
‫ﻭﺸﺩﺓ ﻤﺠﺎﻋﺔ‪.‬‬
‫‪ -4‬ﻭﻗﺩ ﻅﻨﻭﺍ ﺃﻨﻬﺎ ﺨﻁﺒﺔ ﻭﺍﺤﺩﺓ ﻭﻗﺩ ﺍﻨﺘﻬﺕ‪.‬‬
‫‪ -5‬ﻭﻗﻴل ﺇﻨﻬﻡ ﻋﺎﺩﻭﺍ ﻗﺒل ﻁﻭل ﺍﻟﻔﺼل ﻓﺤﻀﺭﻭﺍ ﺍﻟﻘﺩﺭ‬
‫ﺍﻟﻭﺍﺠﺏ ﻤﻥ ﺍﻟﺨﻁﺒﺘﻴﻥ ﻭﺍﻟﺼﻼﺓ)‪.(173‬‬
‫ﺏ‪ -‬ﻻ ﺨﻼﻑ ﻓﻲ ﺃﻥ ﺍﻟﺠﻤﺎﻋﺔ ﺸﺭﻁ ﻻﻨﻌﻘﺎﺩ ﺍﻟﺠﻤﻌﺔ ﺤﺘﻰ‬
‫ﻻ ﺘﻨﻌﻘﺩ ﺍﻟﺠﻤﻌﺔ ﺒﺩﻭﻨﻬﺎ ﻓﻜﻤﺎ ﻫﻲ ﺸﺭﻁ ﺍﻨﻌﻘﺎﺩ ﺍﻟﺠﻤﻌﺔ ﺤﺎل‬
‫ﺍﻟﺸﺭﻭﻉ ﻓﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻬﻲ ﺸﺭﻁ ﺤﺎل ﺴﻤﺎﻉ ﺍﻟﺨﻁﺒﺔ؛ ﻷﻥ‬
‫ﻤﺤﻤﺩ ﻋﻭﺍﺩ ﺍﻟﺴﻜﺭ‬
‫‪ -2‬ﺃﻥ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ ﻓﺭﺽ ﻋﻴﻥ ﻭﻻ ﻴﺠﻭﺯ ﺘﺭﻜﻬﺎ ﻭﻴﻜﻔﺭ‬
‫ﺠﺎﺤﺩﻫﺎ‪.‬‬
‫‪ -3‬ﺃﻥ ﺍﻟﺠﻤﺎﻋﺔ ﺸﺭﻁ ﻟﺼﺤﺔ ﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ‪.‬‬
‫‪ -4‬ﺘﺠﺏ ﺍﻟﺠﻤﻌﺔ ﺍﺒﺘﺩﺍ ‪‬ﺀ ﻋﻠﻰ ﺠﻤﺎﻋﺔ ﺘﺘﻘﺭﻯ ﺒﻬﻡ ﻗﺭﻴﺔ ﻭﻴﻜﻭﻥ‬
‫ﻟﻬﻡ ﺴﻭﻕ ﻭﺒﻴﻨﻬﻡ ﺒﻴﻊ ﻭﺸﺭﺍﺀ‪ ،‬ﻭﻟﻜﻥ ﺇﺫﺍ ﺘﻌﺫﺭ ﺫﻟﻙ ﻓﺘﺠﻭﺯ‬
‫ﺒﺜﻼﺜﺔ ﻏﻴﺭ ﺍﻹﻤﺎﻡ‪.‬‬
‫‪ -5‬ﻻ ﻴﺸﺘﺭﻁ ﺍﻟﺤﺭﻴﺔ ﻭﺍﻹﻗﺎﻤﺔ ﻟﻤﻥ ﻴﺤﻀﺭ ﺍﻟﺠﻤﻌﺔ ﺤﺘﻰ ﻴﻜﻭﻥ‬
‫ﻤﻥ ﻀﻤﻥ ﺍﻟﻌﺩﺩ‪ ،‬ﻓﻴﺩﺨل ﺍﻟﻌﺒﺩ ﻭﺍﻟﻤﺴﺎﻓﺭ‪.‬‬
‫‪ -6‬ﻴﺸﺘﺭﻁ ﺩﻭﺍﻡ ﺍﻟﺠﻤﺎﻋﺔ ﻤﻥ ﺃﻭل ﺍﻟﺨﻁﺒﺔ ﺇﻟﻰ ﺁﺨﺭ ﺍﻟﺼﻼﺓ‬
‫ﻓﻲ ﺤﻕ ﺍﻹﻤﺎﻡ ﺨﻼﻓﹰﺎ ﻟﻠﻤﻘﺘﺩﻱ‪ ،‬ﻜﻭﻨﻬﺎ ﺸﺭﻁﹰﺎ ﻟﻼﻨﻌﻘﺎﺩ‬
‫ﻭﺍﻟﺒﻘﺎﺀ ﺠﻤﻴﻌﹰﺎ‪.‬‬
‫‪ ،19‬ﻭﻗﺎل ﺘﻌﺎﻟﻰ "ﻭﺃﻤﺎ ﻤﻥ ﺠﺎﺀﻙ ﻴﺴﻌﻰ" ﻋﺒﺱ‪ ،8 ،‬ﻭﻗﺎل‬
‫ﺃﻴﻀﹰﺎ "ﺴﻌﻰ ﻓﻲ ﺍﻷﺭﺽ ﻟﻴﻔﺴﺩ ﻓﻴﻬﺎ" ﺍﻟﺒﻘﺭﺓ‪ .205 ،‬ﻭﻗﺎل‬
‫ﻜﺫﻟﻙ "ﻭﻴﺴﻌﻭﻥ ﻓﻲ ﺍﻷﺭﺽ ﻓﺴﺎﺩﹰﺍ" ﺍﻟﻤﺎﺌﺩﺓ ‪ .64 ،33‬ﻭﺃﺸﺒﺎﻩ‬
‫ﻫﺫﺍ ﻜﺜﻴﺭ ﻓﻲ ﻜﺘﺎﺏ ﺍﷲ ﻤﻥ ﺍﺴﺘﻌﻤﺎﻻﺕ ﻟﻔﻅ ﺍﻟﺴﻌﻲ ﻭﻟﻜﻥ ﻟﻡ‬
‫ﻴﺭﺩ ﺒﻬﺎ ﺸﻲﺀ ﻤﻥ ﺍﻟﻌﺩﻭ‪ ،‬ﻭﻗﺩ ﺭﻭﻱ ﻋﻥ ﻋﻤﺭ ﺃﻨﻪ ﻜﺎﻥ‬
‫ﻴﻘﺭﺅﻫﺎ "ﻓﺎﻤﻀﻭﺍ ﺇﻟﻰ ﺫﻜﺭ ﺍﷲ" ﻓﺎﻟﺴﻌﻲ ﺍﻟﻤﺫﻜﻭﺭ ﻓﻲ ﺍﻟﻘﺭﺁﻥ‬
‫ﺇﺫﹰﺍ ﺍﻟﺫﻫﺎﺏ ﻭﺍﻟﻤﺸﻲ ﻻ ﺍﻹﺴﺭﺍﻉ ﻭﺍﻟﻌﺩﻭ ﻭﺍﻟﺠﺭﻱ‪ .‬ﺍﻨﻅﺭ‪:‬‬
‫ﺍﻟﺸﺭﺒﻴﻨﻲ‪ ،‬ﻤﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ‪ ،536/1‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ ،‬ﺍﻟﻤﻐﻨﻲ‬
‫‪ ،187/2‬ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻤﺤﻠﻰ ‪.42/5‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ ،‬ﺍﻟﻤﻐﻨﻲ ‪.187/2‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ ‪.578/1‬‬
‫ﺃﺨﺭﺠﻪ‪ :‬ﺃﺒﻭ ﺩﺍﻭﺩ‪ ،‬ﺍﻟﺴﻨﻥ ‪ ،94/1‬ﺤﺩﻴﺙ ﺭﻗﻡ ‪ .342‬ﺍﺒﻥ‬
‫ﺤﺒﺎﻥ‪ ،‬ﺍﻟﺼﺤﻴﺢ ‪ ،21/4‬ﺤﺩﻴﺙ ﺭﻗﻡ ‪ .1220‬ﺍﻟﻨﺴﺎﺌﻲ‪ ،‬ﺍﻟﺴﻨﻥ‬
‫‪ ،89/3‬ﺤﺩﻴﺙ ﺭﻗﻡ ‪ ،1371‬ﺒﻠﻔﻅ‪" :‬ﺭﻭﺍﺡ ﺍﻟﺠﻤﻌﺔ ﻭﺍﺠﺏ‬
‫ﻋﻠﻰ ﻜل ﻤﺤﺘﻠﻡ"‪.‬ﻭﺼﺤﺤﻪ ﺍﻷﻟﺒﺎﻨﻲ ‪ .‬ﺍﻨﻅﺭ‪ :‬ﺼﺤﻴﺢ ﺍﻟﺠﺎﻤﻊ‬
‫ﺍﻟﺼﻐﻴﺭ ‪ ،40/4‬ﺒﺭﻗﻡ‪.3924 :‬‬
‫ﺃﺨﺭﺠﻪ ﺃﺒﻭ ﺩﺍﻭﺩ‪ ،‬ﺍﻟﺴﻨﻥ ‪ ،277/1‬ﺭﻗﻡ ﺍﻟﺤﺩﻴﺙ ‪،1052‬‬
‫ﺍﻟﻨﺴﺎﺌﻲ‪ ،‬ﺍﻟﺴﻨﻥ ‪ 88/3‬ﺭﻗﻡ ﺍﻟﺤﺩﻴﺙ‪ .1369 ،‬ﻭﻫﻭ ﺤﺩﻴﺙ‬
‫ﺼﺤﻴﺢ‪ .‬ﺍﻨﻅﺭ‪ :‬ﺼﺤﻴﺢ ﺍﻟﺘﺭﻏﻴﺏ ﻭﺍﻟﺘﺭﻫﻴﺏ ﻟﻠﻤﻨﺫﺭﻱ‪،‬‬
‫ﺘﺤﻘﻴﻕ ﺍﻷﻟﺒﺎﻨﻲ‪ ،378/1 ،‬ﺒﺭﻗﻡ‪.726 :‬‬
‫ﺃﺨﺭﺠﻪ‪ :‬ﺍﺒﻥ ﺤﺒﺎﻥ‪ ،‬ﺍﻟﺼﺤﻴﺢ‪ ،491/1 ،‬ﺤﺩﻴﺙ ﺭﻗﻡ ‪،258‬‬
‫ﺍﺒﻥ ﺨﺯﻴﻤﺔ‪ ،‬ﺍﻟﺼﺤﻴﺢ‪ ،176/3 ،‬ﺭﻗﻡ‪ ،1857:‬ﻭﻫﻭ ﺼﺤﻴﺢ‪.‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺼﺤﻴﺢ ﺍﻟﺘﺭﻏﻴﺏ ﻭﺍﻟﺘﺭﻫﻴﺏ ﻟﻠﻤﻨﺫﺭﻱ‪ ،‬ﺘﺤﻘﻴﻕ‬
‫ﺍﻷﻟﺒﺎﻨﻲ‪ 378/1 ،‬ـ ‪ ،379‬ﺒﺭﻗﻡ‪.726 :‬‬
‫ﺃﺨﺭﺠﻪ‪ :‬ﻤﺴﻠﻡ‪ ،‬ﺍﻟﺼﺤﻴﺢ‪ ،452/1 ،‬ﺤﺩﻴﺙ ﺭﻗﻡ ‪.652‬‬
‫ﺃﺨﺭﺠﻪ‪ :‬ﻤﺴﻠﻡ‪ ،‬ﺍﻟﺼﺤﻴﺢ ‪ ،591/2‬ﺤﺩﻴﺙ ﺭﻗﻡ ‪.865‬‬
‫ﺃﺨﺭﺠﻪ‪ :‬ﺃﺒﻭ ﺩﺍﻭﺩ‪ ،‬ﺍﻟﺴﻨﻥ ‪ ،280/1‬ﺤﺩﻴﺙ ﺭﻗﻡ ‪،1067‬‬
‫ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺍﻟﺴﻨﻥ ﺍﻟﻜﺒﺭﻯ‪ .246/3 ،‬ﻭﺼﺤﺤﻪ ﺍﻷﻟﺒﺎﻨﻲ‪ ،‬ﺍﻨﻅﺭ‪:‬‬
‫ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴل‪ ،54/3 ،‬ﺒﺭﻗﻡ‪.592 :‬‬
‫ﻫﺫﺍ ﺠﺯﺀ ﻤﻥ ﺤﺩﻴﺙ ﺃﺨﺭﺠﻪ‪ :‬ﺍﺒﻥ ﻤﺎﺠﺔ‪ ،‬ﺍﻟﺴﻨﻥ ‪،343/1‬‬
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‫ﺸﺭﻁﻴ‪‬ﺔ ﺍﻟﺠﻤﺎﻋﺔ ‪...‬‬
‫ﻼ ﺍﻟﺤﻀﻭﺭ ﻤﻥ ﺃﻭل ﺍﻟﺨﻁﺒﺔ – ﺇﻥ ﻟﻡ ﻴﻜﻥ ﻗﺒﻠﻬﺎ –‬‫ﻴﺴﺘﻠﺯﻡ ﻋﻘ ﹰ‬
‫ﺇﻟﻰ ﺁﺨﺭ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺍﷲ ﺍﻋﻠﻡ‪.‬‬
‫ﺍﻟﺨﺎﺘﻤـﺔ‬
‫ﻭﻓﻴﻬﺎ ﺃﻫﻡ ﺍﻟﻨﺘﺎﺌﺞ ﺍﻟﺘﻲ ﺘﻭﺼﻠﺕ ﺇﻟﻴﻬﺎ ﻤﻥ ﺨﻼل ﺍﻟﺒﺤﺙ‪،‬‬
‫ﻭﻫﻲ‪:‬‬
‫‪ -1‬ﺃﻥ ﺍﻟﺠﻤﻌﺔ ﺍﺴﻡ ﺇﺴﻼﻤﻲ ﻟﻡ ﻴﻜﻥ ﻓﻲ ﺍﻟﺠﺎﻫﻠﻴﺔ‪ ،‬ﻭﺘﺴﻤﻰ‬
‫ﺼﻼﺓ ﺍﻟﻅﻬﺭ ﻓﻴﻪ ﺒﺼﻼﺓ ﺍﻟﺠﻤﻌﺔ ﻭﻗﺩ ﻓﹸﺭﻀﺕ ﻓﻲ ﻤﻜﺔ‪،‬‬
‫ﻭﺴﻤﻴﺕ ﺒﺫﻟﻙ ﻻﺠﺘﻤﺎﻉ ﺍﻟﻨﺎﺱ ﻟﻬﺎ ﻭﻷﻓﻀﻠﻴﺔ ﺍﻟﺼﻼﺓ‬
‫ﻭﺨﻴﺭﻴﺔ ﺍﻟﻴﻭﻡ‪.‬‬
‫ﺍﻟﻬﻭﺍﻤـﺵ‬
‫)‪ (1‬ﺍﻟﺫﺍﺭﻴﺎﺕ‪ ،‬ﺍﻵﻴﺔ ‪.56‬‬
‫)‪ (2‬ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺍﻵﻴﺔ ‪.103‬‬
‫)‪ (3‬ﺍﻟﺠﻤﻌﺔ‪ ،‬ﺍﻵﻴﺔ ‪.9‬‬
‫)‪ (4‬ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻤﺤﻠﻰ‪ ،34/5 ،‬ﻭﺍﻨﻅﺭ ﻜﺫﻟﻙ ﺍﻟﺸﺭﺒﻴﻨﻲ‪،‬‬
‫ﻤﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ‪.536/1‬‬
‫)‪ (5‬ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﻓﺎﺭﺱ‪ ،‬ﻤﻌﺠﻡ ﻤﻘﺎﻴﻴﺱ ﺍﻟﻠﻐﺔ‪ ،‬ﺹ ‪،208 – 207‬‬
‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﻤﻌﺠﻡ ﻤﻔﺭﺩﺍﺕ ﺃﻟﻔﺎﻅ ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺹ ‪.110–109‬‬
‫)‪(12‬‬ ‫)‪ (6‬ﻭﻗﺩ ﺃﺠﺎﺯ ﺍﻟﻤﺎﻟﻜﻴﺔ ﺇﻗﺎﻤﺔ ﺍﻟﺠﻤﻌﺔ ﻓﻲ ﻭﻗﺕ ﺍﻟﻌﺼﺭ‪ ،‬ﺍﻨﻅﺭ‪:‬‬
‫)‪(13‬‬ ‫ﺍﻵﺒﻲ‪ ،‬ﺠﻭﺍﻫﺭ ﺍﻹﻜﻠﻴل ‪ .131/1‬ﻭﺃﺠﺎﺯ ﺍﻟﺤﻨﺎﺒﻠﺔ ﺃﻥ ﺘﺼﻠﻰ‬
‫)‪(14‬‬ ‫ﻗﺒل ﺍﻟﺯﻭﺍل ﻭﻟﻜﻨﻪ ﺨﻼﻑ ﺍﻟﻤﺴﺘﺤﺏ‪ .‬ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪،‬‬
‫ﺍﻟﻤﻐﻨﻲ‪ .188/2 ،‬ﻭﻋﻠﻕ ﻋﻠﻰ ﺫﻟﻙ ﺍﻟﻜﺎﺴﺎﻨﻲ ﺒﻘﻭﻟﻪ‪ :‬ﻭﻫﺫﺍ‬
‫ﻓﺎﺴﺩ؛ ﻷﻨﻬﺎ ﺃﻗﻴﻤﺕ ﻤﻘﺎﻡ ﺍﻟﻅﻬﺭ ﺒﺎﻟﻨﺹ ﻓﻴﺼﻴﺭ ﻭﻗﺕ ﺍﻟﻅﻬﺭ‬
‫ﻭﻗﺘﹰﺎ ﻟﻠﺠﻤﻌﺔ ﻭﻤﺎ ﺃﻗﻴﻤﺕ ﻤﻘﺎﻡ ﻏﻴﺭ ﺍﻟﻅﻬﺭ ﻤﻥ ﺍﻟﺼﻠﻭﺍﺕ‪ ،‬ﻓﻠﻡ‬
‫ﺘﻜﻥ ﻤﺸﺭﻭﻋﺔ ﻓﻲ ﻏﻴﺭ ﻭﻗﺘﻪ‪ ،‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﺒﺩﺍﺌﻊ ‪.602/1‬‬
‫)‪(15‬‬ ‫)‪ (7‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ ‪ ،602/1‬ﺍﻵﺒﻲ‪ ،‬ﺠﻭﺍﻫﺭ ﺍﻹﻜﻠﻴل‬
‫‪ ،131/1‬ﺍﻟﺸﺭﺒﻴﻨﻲ‪ ،‬ﻤﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ‪ ،541/1‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪،‬‬
‫ﺍﻟﻤﻐﻨﻲ ‪ ،188/2‬ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻤﺤﻠﻰ‪.32/5 ،‬‬
‫)‪ (8‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﺸﺭﺒﻴﻨﻲ‪ ،‬ﻤﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ‪.536/1‬‬
‫)‪(16‬‬ ‫)‪ (9‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﺸﺭﺒﻴﻨﻲ‪ ،‬ﻤﻐﻨﻰ ﺍﻟﻤﺤﺘﺎﺝ ‪ ،536 – 535/1‬ﻭﺍﻨﻅﺭ‬
‫ﻜﺫﻟﻙ‪ :‬ﻜﺘﺎﺏ ﺍﻟﺠﻤﻌﺔ ﻓﻲ ﻤﺼﻨﻔﺎﺕ ﺍﻟﺤﺩﻴﺙ ﻓﻔﻴﻬﺎ ﻤﺎ ﻴﺅﻴﺩ‬
‫ﺫﻟﻙ‪.‬‬
‫)‪ (10‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ ‪ ، 578 – 577/1‬ﺍﻵﺒﻲ‪ ،‬ﺠﻭﺍﻫﺭ‬
‫)‪(17‬‬ ‫ﺍﻹﻜﻠﻴل ‪ ،134 ،106/1‬ﺍﻟﺸﺭﺒﻴﻨﻲ‪ ،‬ﻤﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ‪536/1‬‬
‫)‪(18‬‬ ‫– ‪ ،537‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ ،‬ﺍﻟﻤﻐﻨﻲ ‪ ،187/2‬ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻤﺤﻠﻰ‬
‫)‪(19‬‬ ‫‪.36/5‬‬
‫)‪ (11‬ﺍﻟﺠﻤﻌﺔ‪ ،‬ﺍﻵﻴﺔ ‪9‬؛ ﻭﺍﻟﻤﺭﺍﺩ ﺒﺎﻟﺴﻌﻲ ﺍﻟﺫﻫﺎﺏ ﺇﻟﻰ ﺍﻟﺼﻼﺓ ﻻ‬
‫ﺍﻹﺴﺭﺍﻉ ﺇﻟﻴﻬﺎ‪ ،‬ﻷﻥ ﺍﻟﺴﻌﻲ ﻓﻲ ﻜﺘﺎﺏ ﺍﷲ ﻟﻡ ﻴﺭﺩ ﺒﻪ ﺍﻟﻌﺩﻭ‬
‫)‪(20‬‬ ‫ﻭﺍﻹﺴﺭﺍﻉ‪ ،‬ﺤﻴﺙ ﻗﺎل ﺘﻌﺎﻟﻰ "ﻭﺴﻌﻰ ﻟﻬﺎ ﺴﻌﻴﻬﺎ" ﺍﻹﺴﺭﺍﺀ‪،‬‬
 ‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﻋﻠﻭﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ‪ ،‬ﺍﻟﻤﺠﻠﹼﺩ ‪ ،34‬ﺍﻟﻌﺩﺩ ‪2007 ،2‬‬

‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﺍﻟﻬﻤﺎﻡ‪ ،‬ﻓﺘﺢ ﺍﻟﻘﺩﻴﺭ ‪.58/2‬‬ ‫)‪(36‬‬ ‫ﺭﻗﻡ ﺍﻟﺤﺩﻴﺙ ‪.1081‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪.‬‬ ‫)‪(37‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ ‪.578/1‬‬ ‫)‪(21‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪.‬‬ ‫)‪(38‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ ‪ ،597/1‬ﺍﺒﻥ ﺍﻟﻬﻤﺎﻡ‪ ،‬ﻓﺘﺢ ﺍﻟﻘﺩﻴﺭ‬ ‫)‪(22‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪.‬‬ ‫)‪(39‬‬ ‫‪ ،58/2‬ﺍﺒﻥ ﻋﺎﺒﺩﻴﻥ‪ ،‬ﺍﻟﺤﺎﺸﻴﺔ ‪ ،27/3‬ﺍﻵﺒﻲ‪ ،‬ﺠﻭﺍﻫﺭ ﺍﻹﻜﻠﻴل‬
‫ﺃﺨﺭﺠﻪ‪ :‬ﺍﻟﺩﺍﺭﻗﻁﻨﻲ‪ ،‬ﺍﻟﺴﻨﻥ ‪ ،118/2‬ﺒﺭﻗﻡ‪،1574 :‬‬ ‫)‪(40‬‬ ‫‪ ،133/1‬ﺍﻟﺨﺭﺸﻲ‪ ،‬ﺍﻟﺤﺎﺸﻴﺔ ‪ ،247/2‬ﺍﻟﺩﺴﻭﻗﻲ‪ ،‬ﺍﻟﺤﺎﺸﻴﺔ‬
‫ﻭﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺍﻟﺴﻨﻥ ﺍﻟﻜﺒﺭﻯ‪ ،255/3 ،‬ﺒﺭﻗﻡ‪ ،5616 :‬ﻭﻫﻭ‬ ‫‪ ،598/1‬ﺍﺒﻥ ﺭﺸﺩ‪ ،‬ﺒﺩﺍﻴﺔ ﺍﻟﻤﺠﺘﻬﺩ ‪ ،228/1‬ﺍﻟﺸﺭﺒﻴﻨﻲ‪،‬‬
‫ﻀﻌﻴﻑ ﻭﻤﻨﻘﻁﻊ‪ .‬ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﺤﺠﺭ‪ ،‬ﺍﻟﺘﻠﺨﻴﺹ‪،140/2 ،‬‬ ‫ﻤﻐﻨﻰ ﺍﻟﻤﺤﺘﺎﺝ ‪ ،545/1‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﺍﻟﻤﺠﻤﻭﻉ ‪،263/4‬‬
‫ﺭﻗﻡ‪.625 :‬‬ ‫ﻋﺎﺸﻭﺭ‪ ،‬ﺍﻟﻔﻘﻪ ﺍﻟﻤﻴﺴﺭ ‪ ،131/1‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ ،‬ﺍﻟﻤﻐﻨﻲ ‪-207/2‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﺍﻟﻤﺠﻤﻭﻉ ‪.259/4‬‬ ‫)‪(41‬‬ ‫‪ ،208‬ﺍﻟﺒﻬﻭﺘﻲ‪ ،‬ﻜﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ‪ ،29/2‬ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻤﺤﻠﻰ‬
‫ﻭﺍﻟﺩﺍﺭﻗﻁﻨﻲ ﻀﻌﻑ ﻁﺭﻗﻪ ﻜﻠﻬﺎ‪ ،‬ﻭﻓﻴﻪ ﻤﻌﺎﻭﻴﺔ ﺒﻥ ﻋﻴﺴﻰ‬ ‫)‪(42‬‬ ‫‪.34/5‬‬
‫ﻭﻤﻌﺎﻭﻴﺔ ﺒﻥ ﺴﻌﻴﺩ ﻭﻫﻤﺎ ﻤﺠﻬﻭﻻﻥ‪ ،‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﺴﻨﻥ ‪،7/2‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ ‪ ،597/1‬ﺍﺒﻥ ﺍﻟﻬﻤﺎﻡ‪ ،‬ﻓﺘﺢ ﺍﻟﻘﺩﻴﺭ‬ ‫)‪(23‬‬
‫ﺍﻟﻨﻭﻭﻱ‪ ،‬ﺍﻟﻤﺠﻤﻭﻉ ‪ ،259/4‬ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻤﺤﻠﻰ ‪.35/5‬‬ ‫‪ ،58/2‬ﺍﻟﺸﺭﺒﻴﻨﻲ‪ ،‬ﻤﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ‪ ،545/1‬ﻋﺎﺸﻭﺭ‪ ،‬ﺍﻟﻔﻘﻪ‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻤﺤﻠﻰ‪.35/5 ،‬‬ ‫)‪(43‬‬ ‫ﺍﻟﻤﻴﺴﺭ ‪.131/1‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﺍﻟﻬﻤﺎﻡ‪ ،‬ﻓﺘﺢ ﺍﻟﻘﺩﻴﺭ ‪. 58/2‬‬ ‫)‪(44‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ‪ ،597/1‬ﺍﺒﻥ ﺍﻟﻬﻤﺎﻡ‪ ،‬ﻓﺘﺢ ﺍﻟﻘﺩﻴﺭ‬ ‫)‪(24‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪.‬‬ ‫)‪(45‬‬ ‫‪ ،58/2‬ﺍﻟﺼﻼﺤﻴﻥ‪ ،‬ﻓﻘﻪ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﺍﻟﻘﺴﻡ ﺍﻷﻭل‪ ،‬ﺹ ‪.265‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ‪.59 – 58/2‬‬ ‫)‪(46‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺴﺎﺒﻘﺔ‪.‬‬ ‫)‪(25‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪.‬‬ ‫)‪(47‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻤﺤﻠﻰ ‪.34/5‬‬ ‫)‪(26‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪.‬‬ ‫)‪(48‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ ‪ ،583/1‬ﺍﻵﺒﻲ‪ ،‬ﺠﻭﺍﻫﺭ ﺍﻹﻜﻠﻴل‬ ‫)‪(27‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ ‪.601/1‬‬ ‫)‪(49‬‬ ‫‪ ،133 ،131/1‬ﺍﻟﺸﺭﺒﻴﻨﻲ‪ ،‬ﻤﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ‪،545 ،538/1‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪.‬‬ ‫)‪(50‬‬ ‫ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ ،‬ﺍﻟﻤﻐﻨﻲ ‪ ،207/2‬ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻤﺤﻠﻰ ‪.35/5‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪.‬‬ ‫)‪(51‬‬ ‫ﺘﺠﺏ ﺍﻟﺠﻤﻌﺔ ﻭﺘﺼﺢ ﺒﺎﻟﺸﺭﻭﻁ ﺍﻟﺘﺎﻟﻴﺔ‪ :‬ﺍﻟﺒﻠﻭﻍ‪ ،‬ﺍﻟﻌﻘل‪،‬‬ ‫)‪(28‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪.‬‬ ‫)‪(52‬‬ ‫ﺍﻟﺫﻜﻭﺭﺓ‪ ،‬ﺍﻟﺤﺭﻴﺔ‪ ،‬ﺼﺤﺔ ﺍﻟﺒﺩﻥ‪ ،‬ﺍﻹﻗﺎﻤﺔ‪ ،‬ﺍﻻﺴﺘﻴﻁﺎﻥ‪ ،‬ﺍﻟﺒﻨﺎﺀ‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ ،‬ﺍﻟﻤﻐﻨﻲ‪.208/2 ،‬‬ ‫)‪(53‬‬ ‫ﺍﻟﺠﺎﻤﻊ‪ ،‬ﺍﻟﻭﻗﺕ‪ ،‬ﺍﻟﺠﻤﺎﻋﺔ‪ ،‬ﺍﻟﺨﻁﺒﺔ ﻭﻫﻲ ﺨﻁﺒﺘﺎﻥ‪ ،‬ﻭﺯﺍﺩ‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﺍﻟﻤﺠﻤﻭﻉ ‪.258/4‬‬ ‫)‪(54‬‬ ‫ﺍﻟﺤﻨﻔﻴﺔ‪ :‬ﻭﺠﻭﺩ ﺍﻟﺒﺼﺭ‪ ،‬ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺍﻟﻤﺸﻲ‪ ،‬ﻋﺩﻡ ﺍﻟﺤﺒﺱ‪،‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ ،‬ﺍﻟﻤﻐﻨﻲ ‪.208/2‬‬ ‫)‪(55‬‬ ‫ﻋﺩﻡ ﺍﻟﺨﻭﻑ ﻤﻥ ﺴﻠﻁﺎﻥ ﺃﻭ ﻟﺹ‪ ،‬ﻋﺩﻡ ﺍﻟﻤﻁﺭ ﺍﻟﺸﺩﻴﺩ ﺃﻭ‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﻋﺎﺒﺩﻴﻥ‪ ،‬ﺍﻟﺤﺎﺸﻴﺔ ‪ ،27/3‬ﺍﺒﻥ ﺍﻟﻬﻤﺎﻡ‪ ،‬ﻓﺘﺢ ﺍﻟﻘﺩﻴﺭ‬ ‫)‪(56‬‬ ‫ﺍﻟﻭﺤل ﻭﺍﻟﺜﻠﺞ ﺍﻟﺸﺩﻴﺩﻴﻥ ﻭﻨﺤﻭﻫﻤﺎ‪ :‬ﻜﺎﻟﺒﺭﺩ ﺍﻟﺸﺩﻴﺩ؛ ﺍﻨﻅﺭ‪:‬‬
‫‪ ،58/2‬ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ ‪.600/1‬‬ ‫ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ ‪ ،583 – 581/1‬ﺍﺒﻥ ﺍﻟﻬﻤﺎﻡ‪ ،‬ﻓﺘﺢ ﺍﻟﻘﺩﻴﺭ‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﺍﻟﻤﺠﻤﻭﻉ ‪.259/4‬‬ ‫)‪(57‬‬ ‫‪ ،60 – 53/2‬ﺍﺒﻥ ﻋﺎﺒﺩﻴﻥ‪ ،‬ﺍﻟﺤﺎﺸﻴﺔ ‪ ،33-6/3‬ﺍﻵﺒﻲ‪،‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ ،‬ﺍﻟﻤﻐﻨﻲ ‪.208/2‬‬ ‫)‪(58‬‬ ‫ﺠﻭﺍﻫﺭ ﺍﻹﻜﻠﻴل ‪ ،135 – 131/1‬ﺍﻟﺨﺭﺸﻲ‪ ،‬ﺍﻟﺤﺎﺸﻴﺔ‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻤﺤﻠﻰ ‪.35/5‬‬ ‫)‪(59‬‬ ‫‪ ،256 -240/2‬ﺍﻟﺩﺴﻭﻗﻲ‪ ،‬ﺍﻟﺤﺎﺸﻴﺔ ‪ ،605 – 592/1‬ﺍﺒﻥ‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪.‬‬ ‫)‪(60‬‬ ‫ﺭﺸﺩ‪ ،‬ﺒﺩﺍﻴﺔ ﺍﻟﻤﺠﺘﻬﺩ ‪ ،229 – 228/1‬ﺍﻟﺸﺭﺒﻴﻨﻲ‪ ،‬ﻤﻐﻨﻲ‬
‫ﺍﻟﺠﻤﻌﺔ‪ ،‬ﺍﻵﻴﺔ ‪.9‬‬ ‫)‪(61‬‬ ‫ﺍﻟﻤﺤﺘﺎﺝ ‪ ،548 – 535/1‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﺍﻟﻤﺠﻤﻭﻉ ‪– 242/4‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ ،‬ﺍﻟﻤﻐﻨﻲ ‪.208/2‬‬ ‫)‪(62‬‬ ‫‪ ،282‬ﺍﻷﻨﺼﺎﺭﻱ‪ ،‬ﺃﺴﻨﻰ ﺍﻟﻤﻁﺎﻟﺏ ‪ 108/2‬ﻭﻤﺎ ﺒﻌﺩﻫﺎ‪ ،‬ﺍﺒﻥ‬
‫ﺃﺨﺭﺠﻪ‪ :‬ﻤﺴﻠﻡ‪ ،‬ﺍﻟﺼﺤﻴﺢ ‪ ،464/1‬ﺭﻗﻡ ﺍﻟﺤﺩﻴﺙ ‪.672‬‬ ‫)‪(63‬‬ ‫ﻗﺩﺍﻤﺔ‪ ،‬ﺍﻟﻤﻐﻨﻲ ‪ ،216 – 207/2‬ﺍﻟﺒﻬﻭﺘﻲ‪ ،‬ﻜﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻤﺤﻠﻰ ‪.36/5‬‬ ‫)‪(64‬‬ ‫‪ ،36 – 21/2‬ﺍﻟﺒﻬﻭﺘﻲ‪ ،‬ﺇﺭﺸﺎﺩ ﺍﻭﻟﻲ ﺍﻟﻨﻬﻰ ‪ 315/1‬ﻭﻤﺎ‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ ‪.601/1‬‬ ‫)‪(65‬‬ ‫ﺒﻌﺩﻫﺎ‪.‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﺍﻟﻬﻤﺎﻡ‪ ،‬ﻓﺘﺢ ﺍﻟﻘﺩﻴﺭ ‪.58/2‬‬ ‫)‪(66‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﺭﺸﺩ‪ ،‬ﺒﺩﺍﻴﺔ ﺍﻟﻤﺠﺘﻬﺩ ‪.228/1‬‬ ‫)‪(29‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ ،‬ﺍﻟﻤﻐﻨﻲ ‪.208/2‬‬ ‫)‪(67‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪.‬‬ ‫)‪(30‬‬
‫ﺍﻟﺘﺤﺭﻴﻡ‪ ،‬ﺍﻵﻴﺔ ‪.41‬‬ ‫)‪(68‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ‪.229 – 228/1‬‬ ‫)‪(31‬‬
‫ﺍﻟﺼﻼﺤﻴﻥ‪ ،‬ﻓﻘﻪ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﺍﻟﻘﺴﻡ ﺍﻷﻭل‪ ،‬ﺹ ‪.266‬‬ ‫)‪(69‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﺼﻼﺤﻴﻥ‪ ،‬ﻓﻘﻪ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﺍﻟﻘﺴﻡ ﺍﻷﻭل‪ ،‬ﺹ ‪.265‬‬ ‫)‪(32‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﺍﻟﻤﺠﻤﻭﻉ ‪ .259 ،257/4‬ﺍﻟﺸﺭﺒﻴﻨﻲ‪ ،‬ﻤﻐﻨﻲ‬ ‫)‪(70‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ ‪ ،600/1‬ﺍﺒﻥ ﺍﻟﻬﻤﺎﻡ‪ ،‬ﻓﺘﺢ ﺍﻟﻘﺩﻴﺭ‬ ‫)‪(33‬‬
‫ﺍﻟﻤﺤﺘﺎﺝ ‪ ،545/1‬ﻭﺃﻥ ﺍﻷﻤﺎﻡ ﻻ ﻴﺸﺘﺭﻁ ﻜﻭﻨﻪ ﻓﻭﻕ ﺍﻷﺭﺒﻌﻴﻥ‬ ‫‪ ،58/2‬ﺍﺒﻥ ﻋﺎﺒﺩﻴﻥ‪ ،‬ﺍﻟﺤﺎﺸﻴﺔ ‪.27/3‬‬
‫ﺇﺫﺍ ﻜﺎﻥ ﺒﺼﻔﺔ ﺍﻟﻜﻤﺎل ﻹﻁﻼﻕ ﺤﺩﻴﺙ ﺍﻷﺭﺒﻌﻴﻥ ﻭﻨﻘل ﻓﻲ‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﺍﻟﻤﺠﻤﻭﻉ ‪.259/4‬‬ ‫)‪(34‬‬
‫ﺍﻟﻘﺩﻴﻡ ﻴﺸﺘﺭﻁ؛ ﻷﻥ ﺍﻟﻐﺎﻟﺏ ﻋﻠﻰ ﺍﻟﺠﻤﻌﺔ ﺍﻟﺘﻌﺒﺩ ﻓﻼ ﻴﻨﺘﻘل ﻤﻥ‬ ‫ﺍﻟﺠﻤﻌﺔ‪ ،‬ﺍﻵﻴﺔ ‪.9‬‬ ‫)‪(35‬‬

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‫ﻤﺤﻤﺩ ﻋﻭﺍﺩ ﺍﻟﺴﻜﺭ‬ ‫ﺸﺭﻁﻴ‪‬ﺔ ﺍﻟﺠﻤﺎﻋﺔ ‪...‬‬

‫ﺍﻟﻀﻌﻴﻔﺔ‪ ،348/3 ،‬ﺒﺭﻗﻡ‪.1203 :‬‬ ‫ﺍﻟﻅﻬﺭ ﺇﻟﻴﻬﺎ ﺇﻻ ﺒﺘﻌﻴﻴﻥ؛ ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ‪.546/1‬‬
‫ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻤﺤﻠﻰ ‪ ،35/5‬ﻭﻟﻡ ﺃﺠﺩﻩ ﺇﻻ ﻋﻨﺩ ﺍﺒﻥ ﺤﺯﻡ ﺒﻬﺫﺍ‬ ‫)‪(98‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﺒﻬﻭﺘﻲ‪ ،‬ﺇﺭﺸﺎﺩ ﺃﻭﻟﻲ ﺍﻟﻨﻬﻰ ‪ ،319/1‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪،‬‬ ‫)‪(71‬‬
‫ﺍﻟﻠﻔﻅ‪ ،‬ﻭﺭﻭﺍﻩ ﺍﻟﺩﺍﺭﻗﻁﻨﻲ ﺒﻠﻔﻅ‪" :‬ﻋﻠﻰ ﺍﻟﺨﻤﺴﻴﻥ ﺠﻤﻌﺔ"‪.‬‬ ‫ﺍﻟﻤﻐﻨﻲ ‪ ،207/2‬ﻭﺃﻥ ﻴﻜﻭﻨﻭﺍ ﻤﺴﺘﻭﻁﻨﻴﻥ ﺒﻘﺭﻴﺔ ﻤﺠﺘﻤﻌﺔ‬
‫ﺍﻟﺴﻨﻥ‪ ،112/2 ،‬ﺒﺭﻗﻡ‪.1564 :‬‬ ‫ﺍﻟﺒﻨﺎﺀ ﺒﻤﺎ ﺠﺭﺕ ﺍﻟﻌﺎﺩﺓ‪ ،‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺴﺎﺒﻘﺔ‪.‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﺍﻟﻤﺠﻤﻭﻉ ‪ ،259/4‬ﻫﺎﻤﺵ )‪ (2‬ﻜﻼﻡ‬ ‫)‪(99‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﺍﻟﻤﺠﻤﻭﻉ ‪.259/4‬‬ ‫)‪(72‬‬
‫ﺍﻟﻤﺤﻘﻕ‪ ،‬ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻤﺤﻠﻰ ‪.35/5‬‬ ‫ﻤﺎ ﺃﻁﻤﺎﻥ ﻤﻥ ﺍﻷﺭﺽ‪ ،‬ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻤﺤﻠﻰ ‪ ،35/5‬ﻫﺎﻤﺵ‬ ‫)‪(73‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻤﺤﻠﻰ ‪.35/5‬‬ ‫)‪(100‬‬ ‫‪.4‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﺩﺴﻭﻗﻲ‪ ،‬ﺍﻟﺤﺎﺸﻴﺔ ‪ ،598/1‬ﺍﺒﻥ ﺭﺸﺩ‪ ،‬ﺒﺩﺍﻴﺔ ﺍﻟﻤﺠﺘﻬﺩ‬ ‫)‪(101‬‬ ‫ﻗﺭﻴﺔ ﻟﺒﻨﻲ ﺒﻴﺎﻀﺔ ﺒﻘﺭﺏ ﺍﻟﻤﺩﻴﻨﺔ ﻋﻠﻰ ﻤﻴل ﻤﻥ ﻤﻨﺎﺯل ﺒﻨﻲ‬ ‫)‪(74‬‬
‫‪ ،228/1‬ﺍﻟﺨﺭﺸﻲ‪ ،‬ﺍﻟﺤﺎﺸﻴﺔ ‪ ،248 – 247/2‬ﺍﻵﺒﻲ‪،‬‬ ‫ﺴﻠﻤﺔ‪ ،‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﺍﻟﻤﺠﻤﻭﻉ ‪.206/4‬‬
‫ﺠﻭﺍﻫﺭ ﺍﻹﻜﻠﻴل ‪.133/1‬‬ ‫ﺃﺨﺭﺠﻪ‪ :‬ﺃﺒﻭ ﺩﺍﻭﺩ‪ ،‬ﺍﻟﺴﻨﻥ ‪ ،280/1‬ﺭﻗﻡ ‪ ،1069‬ﻭﺍﺒﻥ ﻤﺎﺠﺔ‪:‬‬ ‫)‪(75‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﺍﻟﻤﺠﻤﻭﻉ ‪ ،259/4‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ ،‬ﺍﻟﻤﻐﻨﻲ‬ ‫)‪(102‬‬ ‫ﺍﻟﺴﻨﻥ ‪ 343/1‬ﺭﻗﻡ ‪ .1082‬ﻭﻗﺎل ﺍﺒﻥ ﺤﺠﺭ‪ :‬ﺇﺴﻨﺎﺩﻩ ﺤﺴﻥ‪.‬‬
‫‪.208/2‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﺘﻠﺨﻴﺹ‪ 139/2 ،‬ﺒﺭﻗﻡ‪.625‬‬
‫ﺃﻱ ﺘﺴﺘﻐﻨﻲ ﻭﺘﺄﻤﻥ ﺒﻬﻡ ﻗﺭﻴﺔ ﺒﺤﻴﺙ ﻴﻤﻜﻨﻬﻡ ﺍﻹﻗﺎﻤﺔ ﻓﻴﻬﺎ‬ ‫)‪(103‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﺍﻟﻤﺠﻤﻭﻉ ‪.260/4‬‬ ‫)‪(76‬‬
‫ﺼﻴﻔﹰﺎ ﻭﺸﺘﺎ ‪‬ﺀ ﻭﻴﺩﻓﻌﻭﺍ ﻋﻥ ﺃﻨﻔﺴﻬﻡ ﺍﻷﻤﻭﺭ ﺍﻟﻐﺎﻟﺒﺔ‪ ،‬ﺍﻨﻅﺭ‪:‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻷﻨﺼﺎﺭﻱ‪ ،‬ﺃﺴﻨﻰ ﺍﻟﻤﻁﺎﻟﺏ ‪.115/2‬‬ ‫)‪(77‬‬
‫ﺍﻟﺩﺴﻭﻗﻲ‪ ،‬ﺍﻟﺤﺎﺸﻴﺔ ‪.598/1‬‬ ‫ﺃﺨﺭﺠﻪ‪ :‬ﻤﺴﻠﻡ‪ ،‬ﺍﻟﺼﺤﻴﺢ ‪ ،590/2‬ﺭﻗﻡ ﺍﻟﺤﺩﻴﺙ ‪.863‬‬ ‫)‪(78‬‬
‫ﺴﺒﻕ ﺘﺨﺭﻴﺠﻪ‪ ،‬ﺹ )‪.(14‬‬ ‫)‪(104‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ ‪.601/1‬‬ ‫)‪(79‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﺍﻟﻬﻤﺎﻡ‪ ،‬ﻓﺘﺢ ﺍﻟﻘﺩﻴﺭ ‪.58/2‬‬ ‫)‪(105‬‬ ‫ﻤﺴﻠﻡ‪ 590/2 ،‬ﺤﺩﻴﺙ ﺭﻗﻡ ‪.863‬‬ ‫)‪(80‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪.‬‬ ‫)‪(106‬‬ ‫ﺍﺨﺭﺠﻪ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﺼﺤﻴﺢ ‪ ،728/2‬ﺭﻗﻡ ﺍﻟﺤﺩﻴﺙ ‪ 1958‬ﻭ‬ ‫)‪(81‬‬
‫ﺍﻟﺸﻭﻜﺎﻨﻲ‪ ،‬ﻨﻴل ﺍﻷﻭﻁﺎﺭ ‪.286/3‬‬ ‫)‪(107‬‬ ‫‪ ،1859/4‬ﺭﻗﻡ ﺍﻟﺤﺩﻴﺙ ‪.46/6‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ ،‬ﺍﻟﻤﻐﻨﻲ ‪.208/2‬‬ ‫)‪(108‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﺍﻟﻤﺠﻤﻭﻉ ‪.260/4‬‬ ‫)‪(82‬‬
‫ﺍﻟﻘﺎﻓﻠﺔ‪ ،‬ﺍﻟﻌﻴﺭ‪.‬‬ ‫)‪(109‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪ ،‬ﻭﺍﻷﻨﺼﺎﺭﻱ‪ ،‬ﺃﺴﻨﻰ ﺍﻟﻤﻁﺎﻟﺏ‬ ‫)‪(83‬‬
‫ﺃﺨﺭﺠﻪ‪ :‬ﻤﺴﻠﻡ‪ ،‬ﺍﻟﺼﺤﻴﺢ ‪ 590/2‬ﺭﻗﻡ ﺍﻟﺤﺩﻴﺙ ‪.863‬‬ ‫)‪(110‬‬ ‫‪.115/2‬‬
‫ﺍﻟﺠﻤﻌﺔ‪ ،‬ﺍﻵﻴﺔ ‪.11‬‬ ‫)‪(111‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﺼﻼﺤﻴﻥ‪ ،‬ﻓﻘﻪ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﺍﻟﻘﺴﻡ ﺍﻷﻭل‪ ،‬ﺹ ‪.266‬‬ ‫)‪(84‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ ،‬ﺍﻟﻤﻐﻨﻲ ‪.208/2‬‬ ‫)‪(112‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ ‪.601/1‬‬ ‫)‪(85‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪.‬‬ ‫)‪(113‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﺍﻟﻬﻤﺎﻡ‪ ،‬ﻓﺘﺢ ﺍﻟﻘﺩﻴﺭ ‪.58/2‬‬ ‫)‪(86‬‬
‫ﺍﻟﺼﻼﺤﻴﻥ‪ ،‬ﻓﻘﻪ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﺍﻟﻘﺴﻡ ﺍﻷﻭل‪ ،‬ﺹ ‪.266‬‬ ‫)‪(114‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻤﺤﻠﻰ‪.35/5 ،‬‬ ‫)‪(87‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻤﺤﻠﻰ ‪.35/5‬‬ ‫)‪(115‬‬ ‫ﺃﺨﺭﺠﻪ‪ :‬ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺍﻟﺴﻨﻥ ﺍﻟﻜﺒﺭﻯ‪ ،253/3 ،‬ﺒﺭﻗﻡ‪،5607 :‬‬ ‫)‪(88‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﺍﻟﻤﺠﻤﻭﻉ ‪.259/4‬‬ ‫)‪(116‬‬ ‫ﻭﺍﻟﺩﺍﺭﻗﻁﻨﻲ‪ ،‬ﺍﻟﺴﻨﻥ‪ ،110/2 ،‬ﺒﺭﻗﻡ‪ ،1561 :‬ﻭﻗﺎل ﻋﻨﻪ‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﺭﺸﺩ‪ ،‬ﺒﺩﺍﻴﺔ ﺍﻟﻤﺠﺘﻬﺩ ‪.228/1‬‬ ‫)‪(117‬‬ ‫ﺍﻷﻟﺒﺎﻨﻲ‪ :‬ﻀﻌﻴﻑ ﺠﺩﹰﺍ‪ .‬ﺍﻨﻅﺭ‪ :‬ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴل‪ ،69/3 ،‬ﺒﺭﻗﻡ‪:‬‬
‫ﻻ ﺃﺨﺭﻯ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﻭﻟﻜﻥ ﺩﻭﻥ‬ ‫ﻭﻗﺩ ﺃﻭﺭﺩ ﺒﻌﺽ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻗﻭﺍ ﹰ‬ ‫)‪(118‬‬ ‫‪.603‬‬
‫ﻤﺴﺘﻨﺩ ﺸﺭﻋﻲ‪ ،‬ﺁﺜﺭﺕ ﺇﻴﺭﺍﺩﻫﺎ ﻓﻲ ﺍﻟﻬﺎﻤﺵ ﻟﻠﻌﻠﻡ ﻭﺇﺘﻤﺎﻤ ﹰﺎ‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ ‪ ،‬ﺍﻟﻤﻐﻨﻲ‪.208/2 ،‬‬ ‫)‪(89‬‬
‫ﻟﻠﻔﺎﺌﺩﺓ ﻭﻫﻲ ﺃﻥ ﺍﻟﺠﻤﻌﺔ ﺘﻨﻌﻘﺩ ﺒﻭﺍﺤﺩ ﺤﺘﻰ ﻭﻟﻭ ﻜﺎﻥ ﺍﻹﻤﺎﻡ‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﺍﻟﻤﺠﻤﻭﻉ ‪ ،257/4‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ ،‬ﺍﻟﻤﻐﻨﻲ‬ ‫)‪(90‬‬
‫ﻨﻔﺴﻪ‪ ،‬ﻭﺒﺴﺒﻌﺔ‪ ،‬ﻭﺒﺘﺴﻌﺔ‪ ،‬ﻭﺒﻌﺸﺭﻴﻥ‪ ،‬ﻭﺒﺜﻼﺜﻴﻥ‪ ،‬ﻭﺒﺜﻤﺎﻨﻴﻥ‪،‬‬ ‫‪ ،208/2‬ﻭﺍﻷﻟﺒﺎﻨﻲ ‪ ،‬ﺍﻹﺭﻭﺍﺀ‪.69/3 ،‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﺭﺸﺩ‪ ،‬ﺒﺩﺍﻴﺔ ﺍﻟﻤﺠﺘﻬﺩ ‪ ،228/1‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﺍﻟﻤﺠﻤﻭﻉ‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﺍﻟﻤﺠﻤﻭﻉ ‪.260/4‬‬ ‫)‪(91‬‬
‫‪ ،259/4‬ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻤﺤﻠﻰ ‪ ،37 ،35 ،34/5‬ﺍﻟﺸﻭﻜﺎﻨﻲ‪،‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ ‪.601/1‬‬ ‫)‪(92‬‬
‫ﻨﻴل ﺍﻷﻭﻁﺎﺭ‪.285-284/3‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻷﻨﺼﺎﺭﻱ‪ ،‬ﺃﺴﻨﻰ ﺍﻟﻤﻁﺎﻟﺏ ‪ 114/2‬ﻫﺎﻤﺵ )‪(1‬‬ ‫)‪(93‬‬
‫ﺃﺨﺭﺠﻪ‪ :‬ﺍﻟﻨﺴﺎﺌﻲ‪ ،‬ﺍﻟﺴﻨﻥ ‪ ،8/2‬ﺭﻗﻡ ﺍﻟﺤﺩﻴﺙ ‪ 364‬ﻭ ‪،77/2‬‬ ‫)‪(119‬‬ ‫ﺤﺎﺸﻴﺔ ﺍﻟﺭﻤﻠﻲ‪.‬‬
‫ﺭﻗﻡ ﺍﻟﺤﺩﻴﺙ ‪ ،781‬ﺍﻟﺘﺭﻤﺫﻱ‪ ،‬ﺍﻟﺴﻨﻥ ‪ 399/1‬ﺭﻗﻡ ‪ .205‬ﻗﺎل‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ ،‬ﺍﻟﻤﻐﻨﻲ ‪.207/2‬‬ ‫)‪(94‬‬
‫ﺍﻷﻟﺒﺎﻨﻲ‪ :‬ﺤﺩﻴﺙ ﺼﺤﻴﺢ‪ .‬ﺍﻨﻅﺭ‪ :‬ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴل‪،230/1 ،‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﺍﻟﻤﺠﻤﻭﻉ ‪ ،259/4‬ﻭﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻤﺤﻠﻰ‬ ‫)‪(95‬‬
‫ﺒﺭﻗﻡ‪.215 :‬‬ ‫‪.34/5‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻤﺤﻠﻰ ‪.36/5‬‬ ‫)‪(120‬‬ ‫ﺃﺨﺭﺠﻪ‪ ،‬ﺍﻟﺩﺍﺭﻗﻁﻨﻲ‪ ،‬ﺍﻟﺴﻨﻥ ‪ ،111/2‬ﻭﻗﺎل‪ :‬ﺃﻥ ﻓﻴﻪ ﺠﻌﻔﺭ‬ ‫)‪(96‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪.‬‬ ‫)‪(121‬‬ ‫ﺒﻥ ﺍﻟﺯﺒﻴﺭ ﻭﻫﻭ ﻤﺘﺭﻭﻙ‪.‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪.‬‬ ‫)‪(122‬‬ ‫ﺃﺨﺭﺠﻪ‪ :‬ﺍﻟﻬﻴﺜﻤﻲ‪ ،‬ﻤﺠﻤﻊ ﺍﻟﺯﻭﺍﺌﺩ ‪ .176/2‬ﺍﺒﻥ ﻋﺩﻱ‪،‬‬ ‫)‪(97‬‬
‫ﺍﻟﺠﻤﻌﺔ‪ ،‬ﺍﻵﻴﺔ ‪.9‬‬ ‫)‪(123‬‬ ‫ﺍﻟﻜﺎﻤل‪ ،364/2 ،‬ﻗﺎل ﺍﻷﻟﺒﺎﻨﻲ‪ :‬ﻤﻭﻀﻭﻉ‪ .‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﺴﻠﺴﻠﺔ‬

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 ‫ﺩﺭﺍﺳﺎﺕ‪ ،‬ﻋﻠﻭﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ‪ ،‬ﺍﻟﻤﺠﻠﹼﺩ ‪ ،34‬ﺍﻟﻌﺩﺩ ‪2007 ،2‬‬

‫ﺍﻟﻘﺩﻴﺭ ‪ ،59/2‬ﺍﺒﻥ ﻋﺎﺒﺩﻴﻥ‪ ،‬ﺍﻟﺤﺎﺸﻴﺔ ‪.28/3‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ ‪ ،602/1‬ﺍﺒﻥ ﻋﺎﺒﺩﻴﻥ‪ ،‬ﺍﻟﺤﺎﺸﻴﺔ‬ ‫)‪(124‬‬
‫ﺍﺒﻥ ﺍﻟﻬﻤﺎﻡ‪ ،‬ﻓﺘﺢ ﺍﻟﻘﺩﻴﺭ ‪.59/2‬‬ ‫)‪(149‬‬ ‫‪ ،33/3‬ﺍﻵﺒﻲ‪ ،‬ﺠﻭﺍﻫﺭ ﺍﻹﻜﻠﻴل ‪ ،134 ،133/1‬ﺍﻟﺨﺭﺸﻲ‪،‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﺍﻟﻬﻤﺎﻡ‪ ،‬ﻓﺘﺢ ﺍﻟﻘﺩﻴﺭ ‪.59/2‬‬ ‫)‪(150‬‬ ‫ﺍﻟﺤﺎﺸﻴﺔ ‪ ،253 ،247/2‬ﺍﻟﺩﺴﻭﻗﻲ‪ ،‬ﺍﻟﺤﺎﺸﻴﺔ ‪– 598/1‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﺍﻟﻬﻤﺎﻡ‪ ،‬ﻓﺘﺢ ﺍﻟﻘﺩﻴﺭ ‪ ،59/2‬ﺍﺒﻥ ﻋﺎﺒﺩﻴﻥ‪ ،‬ﺍﻟﺤﺎﺸﻴﺔ‬ ‫)‪(151‬‬ ‫‪ ،603‬ﺍﻟﺸﺭﺒﻴﻨﻲ‪ ،‬ﻤﻐﻨﻰ ﺍﻟﻤﺤﺘﺎﺝ ‪ ،546/1‬ﺍﻷﻨﺼﺎﺭﻱ‪ ،‬ﺃﺴﻨﻰ‬
‫‪ ،28/3‬ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ ‪.604 ،597/1‬‬ ‫ﺍﻟﻤﻁﺎﻟﺏ ‪ ،115/2‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﺍﻟﻤﺠﻤﻭﻉ ‪ ،257/4‬ﺍﻟﺒﻬﻭﺘﻲ‪،‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﺸﺭﺒﻴﻨﻲ‪ ،‬ﻤﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ‪ ،545/1‬ﺍﻷﻨﺼﺎﺭﻱ‪ ،‬ﺃﺴﻨﻰ‬ ‫)‪(152‬‬ ‫ﻜﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ‪ ،25-22/2‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ ،‬ﺍﻟﻤﻐﻨﻲ ‪ ،210/2‬ﺍﺒﻥ‬
‫ﺍﻟﻤﻁﺎﻟﺏ ‪ ،118–117/2‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﺍﻟﻤﺠﻤﻭﻉ ‪.263–261/4‬‬ ‫ﺤﺯﻡ‪ ،‬ﺍﻟﻤﺤﻠﻰ ‪.40 ،36/5‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﺒﻬﻭﺘﻲ‪ ،‬ﻜﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ‪ ،31-30/2‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪،‬‬ ‫)‪(153‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻵﺒﻲ‪ ،‬ﺠﻭﺍﻫﺭ ﺍﻹﻜﻠﻴل ‪ ،134 -133/1‬ﺍﻟﺨﺭﺸﻲ‪،‬‬ ‫)‪(125‬‬
‫ﺍﻟﻤﻐﻨﻲ ‪.211/2‬‬ ‫ﺍﻟﺤﺎﺸﻴﺔ ‪ ،253 ،247/2‬ﺍﻟﺩﺴﻭﻗﻲ‪ ،‬ﺍﻟﺤﺎﺸﻴﺔ ‪.603 ،598/1‬‬
‫ﻭﻋﻨﺩﻫﻡ ﺇﺫﺍ ﺃﻨﻬﻰ ﺍﻹﻤﺎﻡ ﺭﻜﻌﺔ ﻤﻨﻔﺭﺩﹰﺍ ﺜﻡ ﺍﻟﺘﺤﻕ ﺒﻪ ﺠﻤﺎﻋﺔ‪،‬‬ ‫)‪(154‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﺸﺭﺒﻴﻨﻲ‪ ،‬ﻤﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ‪ ،546/1‬ﺍﻷﻨﺼﺎﺭﻱ‪ ،‬ﺃﺴﻨﻰ‬ ‫)‪(126‬‬
‫ﻗﻁﻊ ﺼﻼﺘﻪ ﻭﻴﺒﺘﺩﺌﻬﺎ ﺼﻼﺓ ﺠﻤﻌﺔ ﻭﻻ ﺒﺩ ﻤﻥ ﺫﻟﻙ‪ ،‬ﻷﻨﻪ ﻗﺩ‬ ‫ﺍﻟﻤﻁﺎﻟﺏ ‪ ،115/2‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﺍﻟﻤﺠﻤﻭﻉ ‪.257/4‬‬
‫ﻟﺯﻤﺘﻪ ﺍﻟﺠﻤﻌﺔ ﺭﻜﻌﺘﻴﻥ ﻭﻻ ﺴﺒﻴل ﻟﻪ ﺇﻟﻰ ﺃﺩﺍﺀ ﻤﺎ ﻟﺯﻤﻪ ﻤﻥ‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﺒﻬﻭﺘﻲ‪ ،‬ﻜﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ‪ ،25-22/2‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪،‬‬ ‫)‪(127‬‬
‫ﺫﻟﻙ ﺇﻻ ﺒﻘﻁﻊ ﺼﻼﺘﻪ ﺍﻟﺘﻲ ﻗﺩ ﺒﻁل ﺤﻜﻤﻬﺎ‪ ،‬ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ‬ ‫ﺍﻟﻤﻐﻨﻲ ‪.210/2‬‬
‫ﺤﺯﻡ‪ ،‬ﺍﻟﻤﺤﻠﻰ ‪.36/5‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻤﺤﻠﻰ‪.40-36/5 ،‬‬ ‫)‪(128‬‬
‫ﺴﺒﻕ ﺘﺨﺭﻴﺠﻪ‪ ،‬ﻫﺎﻤﺵ)‪.(110‬‬ ‫)‪(155‬‬ ‫ﺍﺨﺭﺠﻪ‪ :‬ﺍﻟﻬﻴﺜﻤﻲ‪ ،‬ﻤﺠﻤﻊ ﺍﻟﺯﻭﺍﺌﺩ ‪ .170/2‬ﻗﺎل ﺍﻷﻟﺒﺎﻨﻲ‪:‬‬ ‫)‪(129‬‬
‫ﺍﻟﺠﻤﻌﺔ‪ ،‬ﺍﻵﻴﺔ ‪.11‬‬ ‫)‪(156‬‬ ‫ﺇﺴﻨﺎﺩﻩ ﻭﺍ ‪‬ﻩ ﺠﺩﹰﺍ‪ .‬ﺍﻨﻅﺭ‪ :‬ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴل‪55/3 ،‬ـ‪ ،56‬ﺒﺭﻗﻡ‪:‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﺸﺭﺒﻴﻨﻲ‪ ،‬ﻤﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ‪.548 – 547/1‬‬ ‫)‪(157‬‬ ‫‪.592‬‬
‫ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺴﺎﺒﻘﺔ‪ ،‬ﺴﺒﻕ ﺘﺨﺭﻴﺠﻪ‪.(14) ،‬‬ ‫)‪(158‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ ‪ ،602/1‬ﻭﺍﻨﻅﺭ ﻜﺫﻟﻙ‪ :‬ﺍﺒﻥ‬ ‫)‪(130‬‬
‫ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺴﺎﺒﻘﺔ‪ ،‬ﺴﺒﻕ ﺘﺨﺭﻴﺠﻪ )‪.(15‬‬ ‫)‪(159‬‬ ‫ﻋﺎﺒﺩﻴﻥ‪ ،‬ﺍﻟﺤﺎﺸﻴﺔ ‪ ،33/3‬ﺍﺒﻥ ﺍﻟﻬﻤﺎﻡ‪ ،‬ﻓﺘﺢ ﺍﻟﻘﺩﻴﺭ ‪-60/2‬‬
‫ﺍﻟﻨﺴﺎﺌﻲ‪ ،‬ﺍﻟﺴﻨﻥ ‪ 274/1‬ﺭﻗﻡ ‪ 553‬ﻭ ‪ 274/1‬ﺭﻗﻡ ‪ 554‬ﻭ‬ ‫)‪(160‬‬ ‫‪.61‬‬
‫‪555‬ﻭ ‪ 112/3 ،556‬ﺭﻗﻡ ‪ 1425‬ﻭﻤﻥ ﻫﻨﺎ ﻗﻴل ﻭﻤﻥ‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ ،‬ﺍﻟﻤﻐﻨﻲ ‪.214/2‬‬ ‫)‪(131‬‬
‫ﺃﺩﺭﻙ ﻤﻥ ﺍﻟﺠﻤﻌﺔ ﺭﻜﻌﺔ ﺼﻠﻰ ﺇﻟﻴﻬﺎ ﺃﺨﺭﻯ‪ ،‬ﺍﺒﻥ ﺤﺒﺎﻥ‪،‬‬ ‫ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪.‬‬ ‫)‪(132‬‬
‫ﺍﻟﺼﺤﻴﺢ‪ .352/4 ،‬ﻗﺎل ﺍﻷﻟﺒﺎﻨﻲ‪ :‬ﺤﺩﻴﺙ ﺼﺤﻴﺢ‪ .‬ﺍﻨﻅﺭ‪:‬‬ ‫ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪.‬‬ ‫)‪(133‬‬
‫ﺼﺤﻴﺢ ﺍﻟﺠﺎﻤﻊ ﺍﻟﺼﻐﻴﺭ‪ ،236/5 ،‬ﺒﺭﻗﻡ‪.5874 :‬‬ ‫ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪.‬‬ ‫)‪(134‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ ،‬ﺍﻟﻤﻐﻨﻲ ‪.211/2‬‬ ‫)‪(161‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﺍﻟﻬﻤﺎﻡ‪ ،‬ﻓﺘﺢ ﺍﻟﻘﺩﻴﺭ ‪ ،61-60/2‬ﺍﺒﻥ ﻋﺎﺒﺩﻴﻥ‪،‬‬ ‫)‪(135‬‬
‫ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ‪.‬‬ ‫)‪(162‬‬ ‫ﺍﻟﺤﺎﺸﻴﺔ ‪ ،33/3‬ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ ‪.602/1‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ ‪.598/1‬‬ ‫)‪(163‬‬ ‫ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺴﺎﺒﻘﺔ‪.‬‬ ‫)‪(136‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﺍﻟﻬﻤﺎﻡ‪ ،‬ﻓﺘﺢ ﺍﻟﻘﺩﻴﺭ ‪.59/2‬‬ ‫)‪(164‬‬ ‫ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺴﺎﺒﻘﺔ‪.‬‬ ‫)‪(137‬‬
‫ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ‪.60/2‬‬ ‫)‪(165‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻵﺒﻲ‪ ،‬ﺠﻭﺍﻫﺭ ﺍﻹﻜﻠﻴل ‪ ،134-133/1‬ﺍﻟﺨﺭﺸﻲ‪،‬‬ ‫)‪(138‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ ‪ ،604 ،598 ،597/1‬ﺍﺒﻥ ﺍﻟﻬﻤﺎﻡ‪،‬‬ ‫)‪(166‬‬ ‫ﺍﻟﺤﺎﺸﻴﺔ ‪ ،253 ،247/2‬ﺍﻟﺩﺴﻭﻗﻲ‪ ،‬ﺍﻟﺤﺎﺸﻴﺔ ‪.603 ،598/1‬‬
‫ﻓﺘﺢ ﺍﻟﻘﺩﻴﺭ ‪ ،59/2‬ﺍﺒﻥ ﻋﺎﺒﺩﻴﻥ‪ ،‬ﺍﻟﺤﺎﺸﻴﺔ ‪.28-27/3‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﺸﺭﺒﻴﻨﻲ‪ ،‬ﻤﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ‪ ،546/1‬ﺍﻷﻨﺼﺎﺭﻱ‪ ،‬ﺃﺴﻨﻰ‬ ‫)‪(139‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻵﺒﻲ‪ ،‬ﺠﻭﺍﻫﺭ ﺍﻹﻜﻠﻴل ‪ ،133/1‬ﺍﻟﺨﺭﺸﻲ‪ ،‬ﺍﻟﺤﺎﺸﻴﺔ‬ ‫)‪(167‬‬ ‫ﺍﻟﻤﻁﺎﻟﺏ ‪ ،115/2‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﺍﻟﻤﺠﻤﻭﻉ ‪.257/4‬‬
‫‪ ،247/2‬ﺍﻟﺩﺴﻭﻗﻲ‪ ،‬ﺍﻟﺤﺎﺸﻴﺔ ‪.598/1‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﺒﻬﻭﺘﻲ‪ ،‬ﻜﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ‪ ،25 – 22/2‬ﻭﺍﻨﻅﺭ ﻜﺫﻟﻙ‬ ‫)‪(140‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﺸﺭﺒﻴﻨﻲ‪ ،‬ﻤﻐﻨﻰ ﺍﻟﻤﺤﺘﺎﺝ ‪ ،546/1‬ﺍﻷﻨﺼﺎﺭﻱ‪ ،‬ﺃﺴﻨﻰ‬ ‫)‪(168‬‬ ‫ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ ،‬ﺍﻟﻤﻐﻨﻲ ‪.210/2‬‬
‫ﺍﻟﻤﻁﺎﻟﺏ ‪ ،117/2‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﺍﻟﻤﺠﻤﻭﻉ ‪.261/4‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﺍﻟﻤﺤﻠﻰ ‪.40 ،36/5‬‬ ‫)‪(141‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ ،‬ﺍﻟﻤﻐﻨﻲ ‪ ،211/2‬ﺍﻟﺒﻬﻭﺘﻲ‪ ،‬ﻜﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ‬ ‫)‪(169‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ ،‬ﺍﻟﻤﻐﻨﻲ ‪.214/2‬‬ ‫)‪(142‬‬
‫‪.30/2‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﻋﺎﺒﺩﻴﻥ‪ ،‬ﺍﻟﺤﺎﺸﻴﺔ ‪ ،33/3‬ﺍﺒﻥ ﺍﻟﻬﻤﺎﻡ‪ ،‬ﻓﺘﺢ ﺍﻟﻘﺩﻴﺭ‬ ‫)‪(143‬‬
‫ﺴﺒﻕ ﺘﺨﺭﻴﺠﻪ‪ ،‬ﻫﺎﻤﺵ )‪.(110‬‬ ‫)‪(170‬‬ ‫‪ ،61-60/2‬ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ ‪.602/1‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﺒﻬﻭﺘﻲ‪ ،‬ﻜﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ‪.30/2‬‬ ‫)‪(171‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺴﺎﺒﻘﺔ‪.‬‬ ‫)‪(144‬‬
‫ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ‪.31-30/2‬‬ ‫)‪(172‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ ‪ 602/1‬ﻭﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﺴﺎﺒﻘﺔ‪.‬‬ ‫)‪(145‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ ،‬ﺍﻟﻤﻐﻨﻲ ‪.210/2‬‬ ‫)‪(173‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ ‪ ،604 ،597‬ﻭﺍﺒﻥ ﺍﻟﻬﻤﺎﻡ‪ ،‬ﻓﺘﺢ‬ ‫)‪(146‬‬
‫ﺍﺒﻥ ﺃﺒﻲ ﺸﺒﻴﺔ‪ ،‬ﺍﻟﻤﺼﻨﻑ ‪ ،456/1‬ﺭﻗﻡ ‪.5276‬‬ ‫)‪(174‬‬ ‫ﺍﻟﻘﺩﻴﺭ ‪ ،59/2‬ﺍﺒﻥ ﻋﺎﺒﺩﻴﻥ‪ ،‬ﺍﻟﺤﺎﺸﻴﺔ ‪.28/3‬‬
‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ ‪.597/1‬‬ ‫)‪(175‬‬ ‫ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ‪.598/1‬‬ ‫)‪(147‬‬
‫ﺍﻟﻤﺼﺩﺭ ﺍﻟﺴﺎﺒﻕ ‪ ،598/1‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ ،‬ﺍﻟﻤﻐﻨﻲ ‪،211/2‬‬ ‫)‪(176‬‬ ‫ﺍﻨﻅﺭ‪ :‬ﺍﻟﻜﺎﺴﺎﻨﻲ‪ ،‬ﺍﻟﺒﺩﺍﺌﻊ ‪ .599 – 598/1‬ﺍﺒﻥ ﺍﻟﻬﻤﺎﻡ‪ ،‬ﻓﺘﺢ‬ ‫)‪(148‬‬

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‫ﻤﺤﻤﺩ ﻋﻭﺍﺩ ﺍﻟﺴﻜﺭ‬
‫ﺍﻟﻘﻨﺎﻉ ‪.30/2‬‬
‫)‪ (179‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﺒﻬﻭﺘﻲ‪ ،‬ﻜﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ‪.30/2‬‬
‫)‪ (180‬ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ ،‬ﺍﻟﻤﻐﻨﻲ ‪.210/2‬‬
‫)‪ (178‬ﺍﻨﻅﺭ‪ :‬ﺍﺒﻥ ﺍﻟﻬﻤﺎﻡ‪ ،‬ﻓﺘﺢ ﺍﻟﻘﺩﻴﺭ ‪ ،59/2‬ﺍﻟﺒﻬﻭﺘﻲ‪ ،‬ﻜﺸﺎﻑ‬
‫ﻤﺤﻤﺩ ﻤﺤﻲ ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪.‬‬
‫ﺍﻷﺼﻔﻬﺎﻨﻲ‪ ،‬ﺍﻟﺤﺴﻴﻥ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﺍﻟﻤﻔﻀل‪ ،‬ﻤﻌﺠﻡ ﻤﻔﺭﺩﺍﺕ ﺃﻟﻔﺎﻅ‬
‫ﺍﻟﻘﺭﺁﻥ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﺘﺤﻘﻴﻕ ﺇﺒﺭﺍﻫﻴﻡ‬
‫ﺸﻤﺱ ﺍﻟﺩﻴﻥ‪1425 ،‬ﻫـ ‪2004 -‬ﻡ‪ ،‬ﻤﻨﺸﻭﺭﺍﺕ ﻤﺤﻤﺩ ﺒﻴﻀﻭﻥ‪.‬‬
‫ﺍﻷﻟﺒﺎﻨﻲ‪ ،‬ﻤﺤﻤﺩ ﻨﺎﺼﺭ ﺍﻟﺩﻴﻥ‪1392 ،‬ﻫـ ‪1972 -‬ﻡ‪ ،‬ﺼﺤﻴﺢ ﺍﻟﺠﺎﻤﻊ‬
‫ﺍﻟﺼﻐﻴﺭ ﻭﺯﻴﺎﺩﺍﺘﻪ‪ ،‬ﺍﻟﻤﻜﺘﺏ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﺩﻤﺸﻕ ‪ -‬ﺒﻴﺭﻭﺕ‪.‬‬
‫ﺍﻷﻟﺒﺎﻨﻲ‪ ،‬ﻤﺤﻤﺩ ﻨﺎﺼﺭ ﺍﻟﺩﻴﻥ‪1405 ،‬ﻫـ ‪1985-‬ﻡ‪ ،‬ﺇﺭﻭﺍﺀ ﺍﻟﻐﻠﻴل ﻓﻲ‬
‫ﺘﺨﺭﻴﺞ ﺃﺤﺎﺩﻴﺙ ﻤﻨﺎﺭ ﺍﻟﺴﺒﻴل‪ ،‬ﺇﺸﺭﺍﻑ ﺍﻟﺸﺎﻭﻴﺵ‪ ،‬ﺍﻟﻤﻜﺘﺏ‬
‫ﺍﻹﺴﻼﻤﻲ‪ ،‬ﺒﻴﺭﻭﺕ ‪ -‬ﺩﻤﺸﻕ‪ ،‬ﻁ ‪.2‬‬
‫ﺍﻷﻟﺒﺎﻨﻲ‪ ،‬ﻤﺤﻤﺩ ﻨﺎﺼﺭ ﺍﻟﺩﻴﻥ‪1408 ،‬ﻫـ‪1988 -‬ﻡ‪ ،‬ﺴﻠﺴﻠﺔ ﺍﻷﺤﺎﺩﻴﺙ‬
‫ﺍﻟﻀﻌﻴﻔﺔ ﻭﺍﻟﻤﻭﻀﻭﻋﺔ‪ ،‬ﻤﻜﺘﺒﺔ ﺍﻟﻤﻌﺎﺭﻑ‪ ،‬ﺍﻟﺭﻴﺎﺽ‪ ،‬ﻁ ‪.2‬‬
‫ﺍﻷﻨﺼﺎﺭﻱ‪ ،‬ﺃﺒﻭ ﻴﺤﻴﻰ ﺯﻜﺭﻴﺎ‪ ،‬ﺃﺴﻨﻰ ﺍﻟﻤﻁﺎﻟﺏ ﺸﺭﺡ ﺭﻭﺽ ﺍﻟﻁﺎﻟﺏ‪،‬‬
‫ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﺘﺎﻤﺭ‪1422 ،‬ﻫـ ‪2001 -‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪،‬‬
‫ﺒﻴﺭﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪ ،1‬ﻤﻨﺸﻭﺭﺍﺕ ﻤﺤﻤﺩ ﺒﻴﻀﻭﻥ‪.‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺒﻥ ﺇﺴﻤﺎﻋﻴل‪ ،‬ﺍﻟﺠﺎﻤﻊ ﺍﻟﺼﺤﻴﺢ‬
‫ﺍﻟﻤﺨﺘﺼﺭ‪ ،‬ﺘﺤﻘﻴﻕ ﻤﺼﻁﻔﻰ ﺍﻟﺒﻐﺎ‪1407 ،‬ﻫـ ‪1987 -‬ﻡ‪ ،‬ﺩﺍﺭ‬
‫ﺍﺒﻥ ﻜﺜﻴﺭ‪ ،‬ﺍﻟﻴﻤﺎﻤﺔ‪ ،‬ﺩﻤﺸﻕ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻁ‪.3‬‬
‫ﺍﻟﺒﻬﻭﺘﻲ‪ ،‬ﻤﻨﺼﻭﺭ ﺒﻥ ﻴﻭﻨﺱ ﺒﻥ ﺼﻼﺡ ﺍﻟﺩﻴﻥ‪ ،‬ﺇﺭﺸﺎﺩ ﺃﻭﻟﻲ ﺍﻟﻨﻬﻰ‬
‫ﻟﺩﻗﺎﺌﻕ ﺍﻟﻤﻨﺘﻬﻰ‪ ،‬ﺘﺤﻘﻴﻕ ﻋﺒﺩ ﺍﻟﻤﻠﻙ ﺩﻫﻴﺵ‪1421 ،‬ﻫـ ‪-‬‬
‫‪2000‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﺨﻴﺭ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪.‬‬
‫ﺍﻟﺒﻬﻭﺘﻲ‪ ،‬ﻤﻨﺼﻭﺭ ﺒﻥ ﻴﻭﻨﺱ ﺒﻥ ﺼﻼﺡ ﺍﻟﺩﻴﻥ‪ ،‬ﻜﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ﻋﻥ‬
‫ﻤﺘﻥ ﺍﻹﻗﻨﺎﻉ‪ ،‬ﺘﺤﻘﻴﻕ ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﺍﻟﺸﺎﻓﻌﻲ‪1418 ،‬ﻫـ ‪-‬‬
‫‪1997‬ﻡ‪ ،‬ﺘﻘﺩﻴﻡ ﻜﻤﺎل ﺍﻟﻌﻨﺎﻨﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪،‬‬
‫ﻟﺒﻨﺎﻥ‪ ،‬ﻤﻨﺸﻭﺭﺍﺕ ﺒﻴﻀﻭﻥ‪ ،‬ﻁ‪.1‬‬
‫ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺃﺤﻤﺩ ﺒﻥ ﺍﻟﺤﺴﻴﻥ ‪ ،‬ﺍﻟﺴﻨﻥ ﺍﻟﻜﺒﺭﻯ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪،‬‬
‫ﺒﻴﺭﻭﺕ‪ ،‬ﻁ ‪1415 ،1‬ﻫـ ‪1994 -‬ﻡ‪.‬‬
‫ﺍﻟﺘﺭﻤﺫﻱ‪ ،‬ﺃﺒﻭ ﻋﻴﺴﻰ ﻤﺤﻤﺩ ﺒﻥ ﻋﻴﺴﻰ ﺒﻥ ﺴﻭﺭﺓ‪ ،‬ﺍﻟﺠﺎﻤﻊ ﺍﻟﺼﺤﻴﺢ‪،‬‬
‫ﺘﺤﻘﻴﻕ ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺸﺎﻜﺭ‪ ،‬ﺩﺍﺭ ﺇﺤﻴﺎﺀ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻌﺭﺒﻲ‪ ،‬ﺒﻴﺭﻭﺕ‪.‬‬
‫ﺍﻟﺨﺭﺸﻲ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻋﻠﻲ‪ ،‬ﺤﺎﺸﻴﺔ ﺍﻟﺨﺭﺸﻲ ﻋﻠﻰ ﻤﺨﺘﺼﺭ‬
‫ﺴﻴﺩﻱ ﺨﻠﻴل‪ ،‬ﺘﺤﻘﻴﻕ ﺯﻜﺭﻴﺎ ﻋﻤﻴﺭﺍﺕ‪1417 ،‬ﻫـ‪1997 -‬ﻡ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪ ،1‬ﻤﻨﺸﻭﺭﺍﺕ ﺒﻴﻀﻭﻥ‪.‬‬
‫ﺍﻟﺩﺍﺭﻗﻁﻨﻲ‪ ،‬ﻋﻠﻲ ﺒﻥ ﻋﻤﺭ ﺃﺒﻭ ﺍﻟﺤﺴﻴﻥ‪ ،‬ﺴﻨﻥ ﺍﻟﺩﺍﺭﻗﻁﻨﻲ‪ ،‬ﺩﺍﺭ‬
‫ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻁ‪1422 ،1‬ﻫـ ‪2001 -‬ﻡ‪.‬‬
‫ﺍﻟﺩﺴﻭﻗﻲ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﺃﺤﻤﺩ ﺒﻥ ﻋﺭﻓﻪ‪ ،‬ﺤﺎﺸﻴﺔ ﺍﻟﺩﺴﻭﻗﻲ ﻋﻠﻰ ﺍﻟﺸﺭﺡ‬
‫ﺍﻟﻜﺒﻴﺭ‪ ،‬ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﺸﺎﻫﻴﻥ‪1417 ،‬ﻫـ‪1996 -‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪.1‬‬
‫ﺍﻟﺭﻤﻠﻲ‪ ،‬ﺃﺒﻭ ﺍﻟﻌﺒﺎﺱ ﺒﻥ ﺃﺤﻤﺩ‪ ،‬ﺤﺎﺸﻴﺔ ﺍﻟﺭﻤﻠﻲ‪ ،‬ﻤﻁﺒﻭﻋﺔ ﻤﻊ ﺃﺴﻨﻰ‬
‫ﺍﻟﻤﻁﺎﻟﺏ‪ ،‬ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﺘﺎﻤﺭ‪1422 ،‬ﻫـ ‪2001 -‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ‬
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‫ﺸﺭﻁﻴ‪‬ﺔ ﺍﻟﺠﻤﺎﻋﺔ ‪...‬‬
‫ﺍﻟﺒﻬﻭﺘﻲ‪ ،‬ﻜﺸﺎﻑ ﺍﻟﻘﻨﺎﻉ ‪.30/2‬‬
‫)‪ (177‬ﺍﻨﻅﺭ‪ :‬ﺍﻟﺸﺭﺒﻴﻨﻲ‪ ،‬ﻤﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ‪ ،546/1‬ﺍﻷﻨﺼﺎﺭﻱ‪ ،‬ﺃﺴﻨﻰ‬
‫ﺍﻟﻤﻁﺎﻟﺏ ‪ ،117/2‬ﺍﻟﻨﻭﻭﻱ‪ ،‬ﺍﻟﻤﺠﻤﻭﻉ ‪.26/4‬‬
‫ﺍﻟﻤﺼﺎﺩﺭ ﻭﺍﻟﻤﺭﺍﺠـﻊ‬
‫ﺍﻵﺒﻲ‪ ،‬ﺼﺎﻟﺢ ﻋﺒﺩ ﺍﻟﺴﻤﻴﻊ‪ ،‬ﺠﻭﺍﻫﺭ ﺍﻷﻜﻠﻴل ﺸﺭﺡ ﻤﺨﺘﺼﺭ ﺨﻠﻴل‪،‬‬
‫ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﺍﻟﺨﺎﻟﺩﻱ‪1418 ،‬ﻫـ ‪1997 -‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ‬
‫ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻤﻨﺸﻭﺭﺍﺕ ﺒﻴﻀﻭﻥ‪ ،‬ﻁ‪.1‬‬
‫ﺍﺒﻥ ﺃﺒﻲ ﺸﻴﺒﺔ‪ ،‬ﺃﺒﻭ ﺒﻜﺭ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﻤﺤﻤﺩ‪ ،‬ﻤﺼﻨﻑ ﺍﺒﻥ ﺃﺒﻲ ﺸﻴﺒﺔ‪،‬‬
‫ﺘﺤﻘﻴﻕ ﻜﻤﺎل ﺍﻟﺤﻭﺕ‪1409 ،‬ﻫـ‪ ،‬ﻤﻜﺘﺒﺔ ﺍﻟﺭﺸﺩ‪ ،‬ﺍﻟﺭﻴﺎﺽ‪ ،‬ﻁ‪.1‬‬
‫ﺍﺒﻥ ﺤﺒﺎﻥ‪ ،‬ﺃﺒﻭ ﺤﺎﺘﻡ ﻤﺤﻤﺩ ﺒﻥ ﺤﺒﺎﻥ ﺍﻟﺒﺴﺘﻲ‪ ،‬ﺼﺤﻴﺢ ﺍﺒﻥ ﺤﺒﺎﻥ‬
‫ﺒﺘﺭﺘﻴﺏ ﺍﺒﻥ ﺒﻠﺒﺎﻥ‪ ،‬ﺘﺤﻘﻴﻕ ﺸﻌﻴﺏ ﺍﻻﺭﻨﺎﺅﻭﻁ‪1414 ،‬ﻫـ ‪-‬‬
‫‪1993‬ﻡ‪ ،‬ﺍﻟﺭﺴﺎﻟﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻁ‪.2‬‬
‫ﺍﺒﻥ ﺤﺯﻡ‪ ،‬ﻋﻠﻲ ﺒﻥ ﺃﺤﻤﺩ ﺒﻥ ﺴﻌﻴﺩ‪ ،‬ﺍﻟﻤﺤﻠﻰ ﺸﺭﺡ ﺍﻟﻤﺠﻠﻰ‪ ،‬ﺘﺤﻘﻴﻕ‬
‫ﺃﺤﻤﺩ ﻤﺤﻤﺩ ﺸﺎﻜﺭ‪2001 ،‬ﻡ – ‪1422‬ﻫـ‪ ،‬ﻤﻜﺘﺏ ﺍﻟﺘﺤﻘﻴﻕ ﺒﺩﺍﺭ‬
‫ﺇﺤﻴﺎﺀ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻌﺭﺒﻲ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪.2‬‬
‫ﺍﺒﻥ ﺨﺯﻴﻤﺔ‪ ،‬ﻤﺤﻤﺩ ﺒﻥ ﺇﺴﺤﺎﻕ‪ ،‬ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺘﺤﻘﻴﻕ ﺍﻷﻋﻅﻤﻲ‪،‬‬
‫‪1395‬ﻫـ ‪1975 -‬ﻡ ‪ ،‬ﺍﻟﻤﻜﺘﺏ ﺍﻹﺴﻼﻤﻲ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻁ‪.1‬‬
‫ﺍﺒﻥ ﺭﺸﺩ‪ ،‬ﺃﺒﻭ ﺍﻟﻭﻟﻴﺩ ﻤﺤﻤﺩ ﺒﻥ ﺃﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺒﻥ ﺃﺤﻤﺩ ﺒﻥ ﺭﺸﺩ‪،‬‬
‫ﺒﺩﺍﻴﺔ ﺍﻟﻤﺠﺘﻬﺩ ﻭﻨﻬﺎﻴﺔ ﺍﻟﻤﻘﺘﺼﺩ‪ ،‬ﺘﺤﻘﻴﻕ ﻋﻠﻲ ﻤﻌﻭﺽ ﻭﻋﺎﺩل ﻋﺒﺩ‬
‫ﺍﻟﻤﻭﺠﻭﺩ‪1418 ،‬ﻫـ ‪1997 -‬ﻡ ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪،‬‬
‫ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪ ، .1‬ﻤﻨﺸﻭﺭﺍﺕ ﺒﻴﻀﻭﻥ‪.‬‬
‫ﺍﺒﻥ ﻋﺎﺒﺩﻴﻥ‪ ،‬ﻤﺤﻤﺩ ﺃﻤﻴﻥ ﻋﺎﺒﺩﻴﻥ ﺒﻥ ﻋﻤﺭ ﻋﺎﺒﺩﻴﻥ‪ ،‬ﺭﺩ ﺍﻟﻤﺤﺘﺎﺭ ﻋﻠﻰ‬
‫ﺍﻟﺩﺭ ﺍﻟﻤﺨﺘﺎﺭ ﺸﺭﺡ ﺘﻨﻭﻴﺭ ﺍﻷﺒﺼﺎﺭ‪ ،‬ﺘﺤﻘﻴﻕ ﻋﺒﺩ ﺍﻟﻤﺠﻴﺩ ﺤﻠﺒﻲ‪،‬‬
‫‪1420‬ﻫـ ‪2000 -‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪.1‬‬
‫ﺍﺒﻥ ﻋﺩﻱ‪ ،‬ﻋﺒﺩ ﺍﷲ‪ ،‬ﺍﻟﻜﺎﻤل ﻓﻲ ﻀﻌﻔﺎﺀ ﺍﻟﺭﺠﺎل‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪،‬‬
‫ﺒﻴﺭﻭﺕ‪ ،‬ﻁ‪1418 ،1‬ﻫـ ‪1997 -‬ﻡ‪.‬‬
‫ﺍﺒﻥ ﻓﺎﺭﺱ‪ ،‬ﺃﺒﻭ ﺍﻟﺤﺴﻴﻥ ﺃﺤﻤﺩ ﺒﻥ ﻓﺎﺭﺱ ﺒﻥ ﺯﻜﺭﻴﺎ‪ ،‬ﻤﻌﺠﻡ ﻤﻘﺎﻴﻴﺱ‬
‫ﺍﻟﻠﻐﺔ‪ ،‬ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﻤﺭﻋﺏ ﻭﻓﺎﻁﻤﺔ ﺃﺼﻼﻥ‪1422 ،‬ﻫـ ‪-‬‬
‫‪2001‬ﻡ‪ ،‬ﺩﺍﺭ ﺇﺤﻴﺎﺀ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻌﺭﺒﻲ‪ ،‬ﻁ‪.1‬‬
‫ﺍﺒﻥ ﻗﺩﺍﻤﺔ‪ ،‬ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺃﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﻤﻘﺩﺴﻲ‪ ،‬ﺍﻟﻤﻐﻨﻲ ﻋﻠﻰ‬
‫ﻤﺨﺘﺼﺭ ﺍﻟﺨﺭﻗﻲ‪ ،‬ﺘﺤﻘﻴﻕ ﻋﺒﺩ ﺍﻟﺴﻼﻡ ﺸﺎﻫﻴﻥ‪1424 ،‬ﻫـ ‪-‬‬
‫‪2004‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻤﻨﺸﻭﺭﺍﺕ‬
‫ﺒﻴﻀﻭﻥ‪ ،‬ﻁ‪.2‬‬
‫ﺍﺒﻥ ﻤﺎﺠﺔ‪ ،‬ﺃﺒﻭ ﻋﺒﺩ ﺍﷲ ﻤﺤﻤﺩ ﺒﻥ ﻴﺯﻴﺩ ﺍﻟﻘﺯﻭﻴﻨﻲ‪ ،‬ﺴﻨﻥ ﺍﺒﻥ ﻤﺎﺠﺔ‪،‬‬
‫ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﻓﺅﺍﺩ ﻋﺒﺩ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪.‬‬
‫ﺍﺒﻥ ﺍﻟﻬﻤﺎﻡ‪ ،‬ﻜﻤﺎل ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﻟﻭﺍﺤﺩ ﺍﻟﺴﻴﻭﺍﺴﻲ ﺍﻟﺴﻜﻨﺩﺭﻱ‪،‬‬
‫ﺸﺭﺡ ﻓﺘﺢ ﺍﻟﻘﺩﻴﺭ ﻋﻠﻰ ﺍﻟﻬﺩﺍﻴﺔ‪ ،‬ﺘﺤﻘﻴﻕ ﻋﺒﺩ ﺍﻟﺭﺯﺍﻕ ﺍﻟﻤﻬﺩﻱ‪،‬‬
‫‪1424‬ﻫـ ‪2003 -‬ﻡ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺒﻴﺭﻭﺕ‪ ،‬ﻟﺒﻨﺎﻥ‪ ،‬ﻁ‪،1‬‬
‫ﻤﻨﺸﻭﺭﺍﺕ ﺒﻴﻀﻭﻥ‪.‬‬
‫ﺃﺒﻭ ﺩﺍﻭﺩ‪ ،‬ﺴﻠﻴﻤﺎﻥ ﺒﻥ ﺍﻻﺸﻌﺙ ﺍﻟﺴﺠﺴﺘﺎﻨﻲ‪ ،‬ﺴﻨﻥ ﺃﺒﻲ ﺩﺍﻭﺩ‪ ،‬ﺘﺤﻘﻴﻕ‬
 2007 ،2 ‫ ﺍﻟﻌﺩﺩ‬،34 ‫ ﺍﻟﻤﺠﻠﹼﺩ‬،‫ ﻋﻠﻭﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﺍﻟﻘﺎﻨﻭﻥ‬،‫ﺩﺭﺍﺳﺎﺕ‬

‫ ﻤﺅﺴﺴﺔ ﺍﻟﺘﺎﺭﻴﺦ‬،‫ﻡ‬2000 - ‫ﻫـ‬1421 ،‫ ﺘﺤﻘﻴﻕ ﺍﻟﺤﻠﺒﻲ‬،‫ﺍﻟﺸﺭﺍﺌﻊ‬ .1‫ ﻁ‬،‫ ﻟﺒﻨﺎﻥ‬،‫ ﺒﻴﺭﻭﺕ‬،‫ﺍﻟﻌﻠﻤﻴﺔ‬

.3‫ ﻁ‬،‫ ﻟﺒﻨﺎﻥ‬،‫ ﺒﻴﺭﻭﺕ‬،‫ ﻭﺩﺍﺭ ﺇﺤﻴﺎﺀ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻌﺭﺒﻲ‬،‫ﺍﻟﻌﺭﺒﻲ‬
‫ ﺩﺍﺭ‬،‫ ﺼﺤﻴﺢ ﻤﺴﻠﻡ‬،‫ ﺃﺒﻭ ﺍﻟﺤﺴﻴﻥ ﻤﺴﻠﻡ ﺒﻥ ﺍﻟﺤﺠﺎﺝ ﺍﻟﻨﻴﺴﺎﺒﻭﺭﻱ‬،‫ﻤﺴﻠﻡ‬
.‫ﻡ‬1955 - ‫ﻫـ‬1357 ،‫ ﺒﻴﺭﻭﺕ‬،‫ﺇﺤﻴﺎﺀ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻌﺭﺒﻲ‬
،‫ ﺼﺤﻴﺢ ﺍﻟﺘﺭﻏﻴﺏ ﻭﺍﻟﺘﺭﻫﻴﺏ‬،‫ ﺯﻜﻲ ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﻌﻅﻴﻡ‬،‫ﺍﻟﻤﻨﺫﺭﻱ‬
،‫ ﺍﻟﺭﻴﺎﺽ‬،‫ ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ‬،‫ﻡ‬1988 - ‫ﻫـ‬1409 ،‫ﺘﺤﻘﻴﻕ ﺍﻷﻟﺒﺎﻨﻲ‬
.3‫ﻁ‬
‫ ﺩﺍﺭ‬،‫ ﺴﻨﻥ ﺍﻟﻨﺴﺎﺌﻲ‬،‫ ﺃﺒﻭ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺃﺤﻤﺩ ﺒﻥ ﺸﻌﻴﺏ‬،‫ﺍﻟﻨﺴﺎﺌﻲ‬
.‫ﻡ‬1986 - ‫ﻫـ‬1406 ،2‫ ﻁ‬،‫ ﺒﻴﺭﻭﺕ‬،‫ﺍﻟﺒﺸﺎﺌﺭ ﺍﻹﺴﻼﻤﻴﺔ‬
‫ ﺍﻟﻤﺠﻤﻭﻉ ﺸﺭﺡ‬،‫ ﺃﺒﻭ ﺯﻜﺭﻴﺎ ﻤﺤﻲ ﺍﻟﺩﻴﻥ ﺒﻥ ﺸﺭﻑ ﺍﻟﻨﻭﻭﻱ‬،‫ﺍﻟﻨﻭﻭﻱ‬
‫ ﺩﺍﺭ‬،‫ﻡ‬2001 - ‫ﻫـ‬1422 ،‫ ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﺍﻟﻤﻁﻴﻌﻲ‬،‫ﺍﻟﻤﻬﺫﺏ‬
.1‫ ﻁ‬،‫ ﻟﺒﻨﺎﻥ‬،‫ ﺒﻴﺭﻭﺕ‬،‫ﺇﺤﻴﺎﺀ ﺍﻟﺘﺭﺍﺙ ﺍﻟﻌﺭﺒﻲ‬
،‫ ﺩﺍﺭ ﺍﻟﺭﻴﺎﻥ ﻟﻠﺘﺭﺍﺙ‬،‫ ﻤﺠﻤﻊ ﺍﻟﺯﻭﺍﺌﺩ‬،‫ ﻋﻠﻲ ﺒﻥ ﺃﺒﻲ ﺒﻜﺭ‬،‫ﺍﻟﻬﻴﺜﻤﻲ‬
.‫ﻫـ‬1407 ،‫ ﺒﻴﺭﻭﺕ‬،‫ﺍﻟﻘﺎﻫﺭﺓ‬
‫ ﺒﺩﺍﺌﻊ ﺍﻟﺼﻨﺎﺌﻊ ﻓﻲ ﺘﺭﺘﻴﺏ‬،‫ ﻋﻼﺀ ﺍﻟﺩﻴﻥ ﺃﺒﻭ ﺒﻜﺭ ﺒﻥ ﻤﺴﻌﻭﺩ‬،‫ﺍﻟﻜﺎﺴﺎﻨﻲ‬
‫ ﻤﻐﻨﻲ ﺍﻟﻤﺤﺘﺎﺝ ﺇﻟﻰ‬،‫ ﺸﻤﺱ ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﻤﺤﻤﺩ ﺍﻟﺨﻁﻴﺏ‬،‫ﺍﻟﺸﺭﺒﻴﻨﻲ‬
‫ ﺘﺤﻘﻴﻕ ﻋﻠﻲ ﻤﻌﻭﺽ ﻭﻋﺎﺩل ﻋﺒﺩ‬،‫ﻤﻌﺭﻓﺔ ﻤﻌﺎﻨﻲ ﺃﻟﻔﺎﻅ ﺍﻟﻤﻨﻬﺎﺝ‬
‫ ﺘﻘﺩﻴﻡ ﻭﺘﻘﺭﻴﺽ ﻤﺤﻤﺩ ﺒﻜﺭ‬،‫ﻡ‬1994 -‫ﻫـ‬1415 ،‫ﺍﻟﻤﻭﺠﻭﺩ‬
.1‫ ﻁ‬،‫ ﻟﺒﻨﺎﻥ‬،‫ ﺒﻴﺭﻭﺕ‬،‫ ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‬،‫ﺇﺴﻤﺎﻋﻴل‬
،‫ ﺩﺍﺭ ﺍﻟﺠﻴل‬،‫ ﻨﻴل ﺍﻷﻭﻁﺎﺭ‬،‫ ﻤﺤﻤﺩ ﺒﻥ ﻋﻠﻲ ﺒﻥ ﻤﺤﻤﺩ‬،‫ﺍﻟﺸﻭﻜﺎﻨﻲ‬
.‫ﻡ‬1970 ،‫ﺒﻴﺭﻭﺕ‬
‫ ﻓﻘﻪ‬، ‫ﻡ‬2000 - ‫ﻫـ‬1420 ،‫ ﻋﺒﺩ ﺍﻟﻤﺠﻴﺩ ﻤﺤﻤﻭﺩ‬،‫ﺍﻟﺼﻼﺤﻴﻥ‬
.1‫ ﻁ‬،‫ ﺍﻷﺭﺩﻥ‬،‫ ﻋﻤﺎﻥ‬،‫ ﺩﺍﺭ ﺍﻟﻤﺴﺘﻘﺒل ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ‬،‫ﺍﻟﻌﺒﺎﺩﺍﺕ‬
‫ ﺩﺍﺭ‬،‫ ﺍﻟﻔﻘﻪ ﺍﻟﻤﻴﺴﺭ‬،‫ﻡ‬2001 - ‫ﻫـ‬1422 ،‫ ﺃﺤﻤﺩ ﻋﻴﺴﻰ‬،‫ﻋﺎﺸﻭﺭ‬
.1‫ ﻁ‬،‫ﺍﻟﺨﻴﺭ‬
‫ ﺍﻟﺘﻠﺨﻴﺹ ﺍﻟﺤﺒﻴﺭ ﻓﻲ ﺘﺨﺭﻴﺞ ﺃﺤﺎﺩﻴﺙ‬،‫ ﺃﺤﻤﺩ ﺒﻥ ﺤﺠﺭ‬،‫ﺍﻟﻌﺴﻘﻼﻨﻲ‬
- ‫ﻫـ‬1419 ،1‫ ﻁ‬،‫ ﺒﻴﺭﻭﺕ‬،‫ ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ‬،‫ﺍﻟﺭﺍﻓﻌﻲ ﺍﻟﻜﺒﻴﺭ‬
.‫ﻡ‬1998

The Stipulation of the Group in Al-Jum'ah Prayer (Friday Ceremony)

A Comparative Study Between the Islamic Juridical Schools of Thought

Mohammad A. Al - Sukkar *

ABSTRACT
It is known that Muslim scholars (Jurists) have agreed upon that Al-Jum'ah Prayer (Friday Ceremony) is an
obligation upon Muslims in which they are not allowed to abandon it. In addition to that the one who denies it as
an obligatory prayer is considered a non Muslim. They have agreed upon that this specific prayer is not valid
unless if it is prayed in a collective manner, but they have then different opinions in what pertains to what is the
exact number that fulfils the criteria of a collective prayer. In this research I have gathered a lot of juridical
opinions in this regard where I came to the conclusion of supporting the Maliki school of thought and in case the
Maliki opinion is not applicable then the research supports the opinion of the Hanafi school of thought with
their specific conditions, where in case the Hanafi opinion is not applicable then the conclusion of the research is
that the prayer is not considered a Jum'ah prayer but rather a Al-Thuhr (noon) prayer.
Keywords: The Group, Al-Jum'ah Prayer, The comparative Jurisprudence.

.
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* Department of Foundations of Figh (Jurisprudence), Faculty of sharia', University of Jordan. Received on 9/10/2005 and
Accepted for Publication on 16/8/2006.

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